




^0 









.*'% 



**s&kS **'£&:.%* *.•'&&>* J 




•X Ss4&>" /<> 






V '! XjQ^-y* \'?P> *° X;?l? 



<$ 



J 






'W 



/\ 



^*»-yV€ . 34, (Pay ft v 

TIE CRUCIBLE; 



O R, 



TESTS OF A REGENERATE STATE. 

DESIGNED TO 

BRIM TO LIGHT SUPPRESSED HOPES, EXPOSE FALSE ONES, 
AND CONFIRM THE TRUE. 

BY 

EEV. J. A. GOODHUE, A.M. 



%n Jixtoimribit 

BY REV. EDWARD N. KIRK, D.D. 



Examine yourselves, whether ye be in the faith ; prove your own selves. 

Cor. 13 : 5. 




BOSTON: 

GOULD AND LINCOLN, 

59 WASHINGTON STREET. 

NEW YORK: SHELDON AND COMPANY. 

CINCINNATI: GEORGE S. BLANCHARD. 

1860. 



552 






Entered according to Act of Congress, in the year 1859, by 

GOULD AND LINCOLN, 

In the Clerk's Office of the District Court for the District of Massachusetts. 



ELKCTROTYPED BY W. F. DRAPKR, ANDOVER, M A 9 • , 

Printed By R. M. Edwards. 



PREFACE 



The volume now offered to the reader is the result 
of no transient thought or feeling. The subject of 
which it treats has for years enlisted the author's 
deepest anxiety. In commencing, however, to ex- 
press his thoughts through the press, he contemplated 
only a brief article for some periodical ; but the 
subject so expanded under his hands, as to render it 
impossible to stop short of the present extended dis- 
cussion. 

Three classes of religious experience are here por- 
trayed in separate form, in order to exhibit a more 
distinct image of each, and enable the reader, with 
less liability of mistake, to determine to which his 
own experience belongs. To do this fairly, he must 

(3) 



PREP AC E. 

test his experience, not by statements taken apart 
from their connection, but as interpreted by the whole 
description. This remark is particularly applicable 
to the second part, the tone of feeling in which, though 
in appearance approaching very near to that of the 
third, of which it is the counterfeit, will yet be found to 
differ vitally from it. The self-distrusting and tender- 
hearted will, doubtless, feel afflicted by the perusal 
of this part, but will find their solace in the others. 
Though the discussion can be critically understood 
only by a comprehensive view of its three parts, yet, 
for practical purposes, either may be selected, to the 
omission of the others, according to the mental state 
of the reader. It is believed that each will be recog- 
nized as representing a distinct and actual experience. 
Whether they are rightly assigned, is submitted to the 
answer of all genuine Christian experience, and the 
Word of God. If the second part is not a faithful 
portraiture of closely, and, for the most part, success- 
fully counterfeited conversions, — which are commonly 
admitted to exist, — it is hoped that others will be 
incited to draw more truthful pictures, suggested by 

(4) 



PREFACE. 

wider observation and experience. It would be legiti- 
mate to expect that against this portion of the discus- 
sion the most common objection will be made, since 
in this direction error most prevails. 

The convictions of the writer are the product of no 
theory, except such as he has been forced to adopt 
from the teachings of the Scriptures and the facts of 
religious experience. It may be added, too, that the 
more widely his observation has extended, the more 
thoroughly have the positions which have been sub- 
mitted become established. He does not flatter him- 
self that, upon a subject so various as that of religious 
experience, his views will, in all respects, meet the 
approval of his brethren. If he knowingly differs, it is 
only because love for the truth and for souls is stronger 
than desire for their approval. It is only asked that 
points of difference may be examined as seriously as 
they are submitted. 

In addition to kind suggestions and encouragement 
from many of his brethren, the author desires to make 
special mention of his indebtedness to Rev. Edward N. 
Kirk, D. D., who, in repeated interviews, has favored 

(5) 



PREFACE. 

the writer with the valuable results of his extended 
experience in this department of labor. 

Though this work has been prepared under the 
pressure of deep and strong convictions, yet the 
author is not ignorant that the subject furnishes 
occasion for almost unlimited investigation. Nor 
does he claim to have arrived at such results as are 
still to be desired in this direction. If this humble 
endeavor shall be used by the Master to save men 
from self-deception, and advance the interests of genu- 
ine piety, or if it shall serve to incite others to a 
more just and adequate treatment of this too much 
neglected subject, it will subserve the end desired. 

(6) 



CONTENTS 



PART I. 

UNRECOGNIZED REGENERATION; 
OR, FAITH WITHOUT HOPE. 



CHAPTER I. 

ASPECTS OF UNRECOGNIZED REGENERATION. 

Unconscious Regeneration. Unobserved. Unremembered. Unidentified. Un- 
acknowledged, 19 



CHAPTER II. 

CAUSES OF UNRECOGNIZED REGENERATION. 

SECTION I. WHY UNRECOGNIZED BY THE SUBJECT. 

In Case or Unconscious Regeneration — Subtle nature of tbe exercises. 
Unobserved — Rapidity of the exercises. Naturalness. Intensity. Youth- 
fulness of the subject. Unremembered — Importance of exercises not un- 
derstood. Unidentified — Witness not given; hindered; misunderstood. 
Spiritual things misconceived. Want of instruction and encouragement. 



IV CONTENTS. 

Unacknowledged — Enlightenment, honesty, humility, self-distrust. Self- 
ward graces too strong for Christ-ward. Desire to be thorough. Condition 
sell-perpetuating. Fruitless awakenings. Opposition to religion. High stand- 
ard, 27 



SECTION II. WHY UNRECOGNIZED BY OTHERS. 

No outward change. Conversion of children not credited. Too much required. 
Minuteness of exercises. Secret conversions. "Want of spiritual discernment. 
Regeneration not recognized by the subject. No fruits, .... 42 



CHAPTER III. 

RESULTS OF UNRECOGNIZED REGENERATION. 

i dwarfed condition. False sentiments. Inappropriate treatment of the uncon- 
verted. Results op Unacknowledged Regeneration — Difficulty of 
relief — Conscience stifled — Converted and unconverted mother afflicted. 
Mingled Results — Unrecognized regeneration and " second conversion " 
— " Second conversion " compensatory — Eminent examples — Evidences of 
the unrecognized, 45 



CHAPTER IV. 

REMEDY OF UNRECOGNIZED REGENERATION. 

Discernment of early exercises. Watchfulness in revivals. Appropriate treat- 
ment. The unrecognized — how known. Brought out in revivals. Various 
treatment. Process of renewal. Urged to committal. Commencement of 
revival. No effectual means, 61 



CONTENTS. V 

PART II. 

UNRECOGNIZABLE REGENERATION; 
OR, HOPE WITHOUT FAITH. 

CHAPTER I. 

ASPECTS OF UNRECOGNIZABLE REGENERATION. 

The opposite of unrecognized regeneration. Contrasted with unconscious ; unob- 
served; unremembered ; unidentified; unacknowledged. The counterfeit of 
recognized regeneration. Compared with the ordinary unregenerate state. 
Nominal regeneration, . 71 

CHAPTER II. 

CAUSES OF UNRECOGNIZABLE REGENERATION. 

SECTION I. 

Man's religious nature. Natural religion. Religious education. Imitation. 
Sympathy. Desire and expectancy. False Graces — Conviction of sin — 
Repentance — Sense of forgiveness — Burden — Removal of burden — Faith — 
Hope — Love — Happiness — Good works — Doubts, ..... 87 

SECTION II. FALSE TREATMENT. 

" Coming to Christ " without Conviction — Men not naturally convicted — 
Exhorting to believe in Christ — Belief not the test of conversion — Repentance 
the leading exhortation. Encouraging Inquirers — Too much encouraged 
— Easy to become Christians — Becoming Christians for happiness — Means of 
creating revivals — ''Rising for prayers," and the " anxious seats," . 125 

SECTION III. DECEITFULNESS OF SIN. 

SECTION IV. SATANIC INFLUENCE. 

1* 



VI CONTENTS.. 

CHAPTER III. 

RESULTS OE UNRECOGNIZABLE REGENERATION. 

Profession no tendency to produce conversion. Church discipline none. Per- 
forming religious duties none. Obstacles. False understanding of Christian 
graces. False exercises. Difficulty of abandoning them. Pri3e. Disappoint- 
ment. Unsafety. Wrong to abandon hope. Attitude of hope. Second effort 
false. False professor hopeless. With God all things possible, . . 144 

CHAPTER IV. 

REMEDY OF UNRECOGNIZABLE REGENERATION. 

Divine interposition. No treatment effectual. False professors need prayer; 
awaken sympathy. Duty to warn of their danger. Self-deception, how pre- 
vented. False experience arrested. Hopefulness discouraged. The work of 
the Spirit. Satan's device. A ray of hope, 157 



PAKT III. 

RECOGNIZED REGENERATION; 

OR, FAITH AND HOPE. 

POSSIBILITY AND MODE OF RECOGNIZING REGENERATION. 

DIVISION FIRST. 

PRELIMINARY DISCUSSION. 

CHAPTER I. 

POSSIBILITY OF RECOGNITION — BY THE SUBJECT OF IT — 
BY OTHERS. 



CONTENTS. VII 



CHAPTER II. 

MODE OF RECOGNITION. — GENERAL PRINCIPLE STATED AND 
ILLUSTRATED. 

SECTION I. PEOPLE OF GOD PECULIAR. CHRIST PECULIAR. 

GODLINESS A MYSTERY. 

SECTION II. REGENERATE CHARACTER NOT KNOWN BY RE- 
LIGIOUS MANIFESTATIONS. 

SECTION III. REGENERATION NECESSITATES A RELIGIOUS 

CONSTITUTION. 

SECTION IV. CORRESPONDENCE AND DISTINCTION BETWEEN 

THE OLD MAN AND THE NEW. 

Two classes of religious beings in the world. Two forms of religion. Two sets 
of religious exercises. Two sets of morals, 182 



DIVISION SECOND, 



GENERAL PRINCIPLE APPLIED TO THE RECOGNITION OF 
REGENERATION BY THE SUBJECT. 



CHAPTER I. 



PRELIMINARY. 



Regeneration not recognized by natural means. Not by obedience. Not by any 
process of reasoning, 194 



Vni CONTENTS. 



CHAPTER II. 

SPIRITUAL CONSCIOUSNESS THE PRIMARY EVIDENCE. 

Evidence of spiritual existence parallel to evidence of natural. Scripture 
proof, 202 



CHAPTER III. 

SUPERIORITY OF SPIRITUAL CONSCIOUSNESS. 

Compared with the reasoning process. With natural consciousness. With false 
consciousness 212 



CHAPTER IV. 

PECULIARITIES OF THE CHRISTIAN CONSCIOUSNESS. 

Indescribableness. Spontaneity. Solitariness and privacy. Elasticity. Modesty 
of utterance. Self-distrust and sense of unworthiness. Honesty, . . 222 



CHAPTER V. 

SECONDARY SOURCE OF EVIDENCE. — REASONING PROCESS. 

SECTION I. PRELIMINARY. 

Regenerate character confined to no form. Superiority not always manifest. 
Two modes of judging, 237 



CONTENTS. IX 



SECTION II. PECULIARITIES OF THE REGENERATE 

CHARACTER. 

Conviction of Sin — Its Necessity — Men not rationally convicted — No con- 
version without conviction — Degrees of conviction. Causes of Natural 
Conviction — Fear of punishment — Deep and sore affliction — Sickness — Loss 
of property — Novel and extraordinary religious enterprises — Preaching in the- 
atres and ball-rooms — Conversion of a dear friend — Desire to enter the mar- 
riage relation — Bible view — Absence of conviction in the recent " great 
awakening" — Financial depression — Popular influences, .... 243 

Peculiarities of Genuine Conviction. — Progressive. Change from know- 
ing to feeling. Commencement and progress imperceptible. Growing worse. 
Reluctance to profess conviction. Not enough convicted. Conviction general. 
Conceived as a burden. Growing hardness. Subsequent convictions not the 
same, 259 

Repentance. — Its peculiarities. An exercise and a state. Not felt to be com- 
plete, 266 

Sense of Forgiveness. — An undefined consciousness. Absence of reason. 
Circumstances under which it occurs. Connected with burden. Removal of 
burden spontaneous. Unexpected. Not understood. Not supposed to be 
forgiveness. Looking to Christ. Instrumental causes. Points to be given up 
not understood, 268 

Love for God and Christ. — How determined. Spontaneous. Commence- 
ment imperceptible. Seems small. Smallness concealed. Gives no reasons, 279 

Happiness. — Not so great as it should be. Not uniform. Seasons of darkness. 
True happiness spontaneous. Effect of temperament, 285 

Enjoyment of Prayer. — Not so great as it should be. Not always alike. 
Prayer not always successful, 291 

Doubts. — Their cause. Distinguished from seasons of darkness. Not easily 
removed. Not under the Christian's control, 294 

Faith. — Analyzed. Origin spontaneous; imperceptible. Not freely spoken of. 
Attended with humility. Seems weak and small, 298 

Humility. — Its peculiarities, 301 



CONTENTS. 



DIVISION THIRD 



GENERAL PRINCIPLE APPLIED TO THE RECOGNITION OF 
REGENERATION BY OTHERS. 

CHAPTER I. 

[ By their fruits ye shall know them." Christians certified according to respon- 
sibility. Subject neglected. Not certified by natural means. Evidence of 
others and themselves similar. Primary source; consciousness. Oneness of 
Christ's disciples. Bond of love. Spiritual response, how awakened. Objec- 
tions. The feeling deceives. Sometimes lost. Should be cultivated. Mere 
feeling. Peculiarities of the responsive witness. Secondary source of evi- 
dence; a judgment; how formed. Faculty improved. How. Perception of 
character. Acquaintance with mankind. Qualifications. Variety of attain- 
ment, 304 



CHAPTER II. 

Principles to guide. Temper of heart. One's views of himself. Naturally 
religious. Counterfeit work. Regenerate or unregenerate. Circumstances. 
Relation of experience. Spiritual judgment. Crisis of conversion. Sover- 
eignty of Spirit, and natural laws. Suggestions. A spontaneous expression. 
Feelings not views. As they were, not as they are. Test-questions, . 326 



CHAPTER III. 

TREATMENT OF INQUIRERS AND YOUNG CONVERTS. 

First duty. End uniformly to be sought. Means for securing conviction. 
Watchfulness required. The most simple stage of inquiry. Inquiry awakened 
by selfish motives. By affliction. Persons suddenly " struck " under convic- 
tion. A promising case. Young converts not to be regarded as religious 
prodigies. Making a profession of religion, 339 



INTRODUCTION. 



This work addresses itself to all serious persons, 
but particularly to those whose office requires them 
to guide and test the religious experience and hopes 
of others ; and even they who may not agree with 
all its positions, will find it worthy of their serious 
attention. 

To facilitate the reader's progress, it may be ob- 
served that the discussion accords, in its scope and 
spirit, with Pres. Edwards's treatise on " The Affec- 
tions," to which we may refer as a standard. The 
differences between them will be found in their im- 
mediate aims, sources, and modes of treatment. 
Starting from the common ground, that there is a 
real and a spurious conversion, they contemplate 
the subject from different points of view. Aiming, 
in common with Mr. Edwards, to prevent false con- 
versions, to confirm true Christian hope, and to pre- 
sent definite tests of regeneration in others, the 
writer of this essay had also in view a class of persons 
to whom the other makes little or no reference ; 
that is the class he describes as having experienced 



XII INTRODUCTION. 

an unrecognized conversion, and to which, probably, 
Mr. Edwards himself belonged for many years, as 
also Mr. Brainard, whose memoir he wrote. 

In bringing the matter of regeneration to a prac- 
tical test, the two authors employ different methods : 
Mr. Edwards, to some extent, enters into the theo- 
logical elements of the subject ; considering those 
portions of it which lie back of all consciousness 
and observation ; such as the agency of the Holy 
Spirit, and those unconscious changes in our nature 
which that agency produces. But this essay is dis- 
tinguished by making consciousness the primary evi- 
dence of one's own regeneration ; the spiritual sense 
the primary medium of testing another's conversion ; 
and, auxiliary to both these, incidental peculiarities, 
which, however important, appear to have been over- 
looked by other experimental writers. 

Comparing the two treatises by their effects, there 
will probably also be found a striking contrast. 
Edwards's essay is almost universally discouraging 
to young believers ; and the reason seems to be, 
that he presents tests rather of sanctification than 
of regeneration — of mature life, rather than of in- 
fantile existence. He wrote rather from his own 
eminent experience, than from that of Christians 
generally, — which, unhappily, presents but little 
corresponding to his attainments. So far as his 
work aims to promote holiness, this is well : but if 



INTRODUCTION. XIII 

regarded simply as designed to test the existence of 
piety, it is so far defective. Mr. Goodhue has aimed, 
on the contrary, to hunt out the feeble, halting, un- 
developed life of piety, of which, for various reasons, 
so many examples do actually exist in the world; 
and also to exhibit, as fully as possible, the symp- 
toms of an ordinary regenerate state, for the con- 
firmation of the true believer. Some may, indeed, 
object to his carrying the regenerated person back 
to former and first experience; they would think it 
better to urge him to higher attainments. But, our 
author would reply, the fact is, you cannot get their 
past experience out of their way. It has become, 
by perversion, a hinderance to their progress ; for 
they are constantly laboring to go through the first 
stages, which they have already passed. They want 
to get as new what can never be new to them again. 
They are afraid to act as Christians, lest they should 
be hypocrites. They must know that their former 
exercises were Christian, in order that they may ad- 
vance intelligently, confidently, and joyfully. And 
he considers it no small evil that such persons may 
do much injury unintentionally, by holding up some 
advanced stage of sanctification as a model for others 
in the stage of conversion. The cases are not un- 
frequent of persons directing inquirers, from their 
own experience, in a way which is painfully super- 
ficial and defective, however sincere. A person con- 
verted in early life, but not regarding himself as 

2 



XIV INTRODUCTION. 

converted, once met a clergyman, who gave him 
this direction : " Go to work as if } T ou were a Chris- 
tian." He took the advice, and soon was filled with 
heavenly peace. But the evil in the case was, that 
he regarded that as his conversion ; and from that 
time his counsel to inquirers of all grades was, to 
go to work as if they were Christians — a counsel 
which differed widely from that call to repentance 
which takes for granted we are not Christians. It 
is a great evil to confound the expansion of piety 
with its commencement — the fruit with the blossom. 

Although this treatise is eminently practical, yet 
it involves principles of great importance, which 
have probably never yet received a due considera- 
tion. A part of the feebleness of the church con- 
sists in its having so much natural religion added 
to its fellowship — so much natural religion that has 
never been transmuted into spiritual religion. Per- 
haps on this account the book may meet opposition, 
and from none more strongly than from those whose 
zeal is for numbers rather than for godliness, and 
those who regulate the admission of members to the 
church by social feelings and considerations, or even 
by the exercise of a natural judgment, rather than 
by spiritual tests. 

The discussion of this subject by the author is 
valuable, because, while lie concedes to unregener- 
ate men as much religion as any of them claim to 



INTRODUCTION. XV 

possess, at the same time he clearly exhibits to them 
the fact that natural religion is not spiritual re- 
ligion ; that it is not that piety which God's spirit 
has formed, or which he will acknowledge as fitting 
its possessor for heaven. And these views have an 
increasing importance, as revivals of religion in- 
crease, because there will be a growing tendency 
to bring into the church multitudes who have gone 
no farther than to have their natural religious sen- 
sibilities quickened. Indeed, the first impression pro- 
duced, on hearing the third part of this work read, 
was that this is a timely discussion in reference to 
two classes — " the elders in Israel," and this com- 
munity generally, in which natural religion is so 
extensively confounded with godliness, and where 
the instincts of our apostate nature are taken by 
so many for " fruits of the Spirit." 

The subject of " second conversion," here brought 
to -view, is one demanding a thorough discussion ; 
and the author has fairly introduced that discussion. 

No one will question the simplicity and loftiness 
of his aim. Like his great predecessor, he has 
sought to attract and charm the reader, not by or- 
naments and glowing periods, but by clearly pre- 
senting the mighty theme in its own colors. 

For many years his soul has been burdened with 
what he considers a grand defect of the church — 



XVI INTRODUCTION. 

the inability of Christians to discern suppressed piety, 
and to discriminate between the true and the false. 

And if any, on reading the first part, should fear 
that he is lax, lenient, and superficial, it may be 
suggested to them to suspend their judgment until 
the second part shall have been read. Indeed, a 
just opinion of the whole work cannot be formed 
until the third part has been read : it is the main 
portion of the discussion. 

In requesting this Introduction by one more exten- 
sively known than himself, the author asks for no pat- 
ronage to his person, or partiality to his book. He 
simply asks the servants of Christ to examine* his 
views ; and, in compliance with his wishes, I simply 
and cordially say, they are worthy of a serious ex- 
amination. 

And may our glorious Lord bless the author and 
the reader, and employ this essay to advance his 
kingdom. 

EDWARD N. KIRK. 

5 Staniford St., October, 1859. 



PART I 



UNRECOGNIZED REGENERATION; 



FAITH WITHOUT HOPE 



UNRECOGNIZED REGENERATION. 



CHAPTER I. 

ASPECTS OF UNRECOGNIZED REGENERATION. 

It is a well-known fact that there are many professing 
Christians who do not know when they were converted. 1 
They have been led gradually to believe they are Chris- 
tians, without reference to any change which they could call 
a new creation. Regeneration being an instantaneous work, 
it follows that they must have been in a regenerate state, 
in many instances, for a series of years, without its being 
so understood by themselves or others. An eminently 
pious deacon, who has been an honored member of a Bap- 
tist church for forty years, writes : " I remember at nine 
years of age being much troubled about my sins, but noth- 
ing definite as to any change in my feelings. Yet I do 
remember when I felt much better, more happy, enjoyed 
prayer more. I never made known my feelings, and never 
supposed I was a Christian. I became acquainted with 
wild and wicked boys, and my serious impressions by de- 
grees wore off ; and, till about thirty years of age, their 
return was rare as angel visits. I lived through several 

1 The term conversion is used for convenience, not in its strict, but popu- 
lar sense. It is regeneration, strictly, we are about to discuss. 



20 UNRECOGNIZED REGENERATION. 

revivals of religion, and was very anxious, at times, to ex- 
perience a change of heart which should be so manifest 
that I should never have occasion to doubt. But, after 
all, I was obliged to go back twenty-one years, gather up 
the little fragments of evidence, bring them before the 
church, and let them decide. Contrary to my expectation, 
they declared themselves satisfied to receive it as a Chris- 
tian experience." This is not a solitary case. Such exam- 
ples constitute a class of persons by no means small. 

An interesting question now arises. If there is a class 
of Christians who have been in a regenerate state for a 
series of years without its being so regarded, is it not 
probable that, in every Christian community, there is a 
corresponding class still in this condition? If so, are 
there no means by which they can be known and relieved, 
and the condition prevented on the part of others ? It is 
believed that they may be known, and that a better under- 
standing of the aspects of the condition, its causes, its 
results, and the proper remedy, would subserve the desired 
end. 

"We shall call the state unrecognized regeneration. The 
subjects of it are persons whose religious character is a 
puzzle, and a source of constant perplexity. They have 
come to years of maturity under Christian influences ; 
they are often the children of pious parents; they may 
have been taught in the Sabbath School ; may be constant 
and seemingly interested attendants upon public worship ; 
but never assume a decided position in matters of religion. 
In times of revival, and by particular providences, they are 
awakened, but nothing more. By some they are said to 
be gospel-hardened. To their friends they are a wonder 
and an anxiety. To most, it is strange that they should 
be the subjects of so much pious influence — be brought so 



EXAMPLE CITED. 21 

near, but never enter, the kingdom of heaven. To a few, 
most intimate with them, but not venturing to express the 
opinion, they seem to be Christians in all but the name. 
Their apparent condition is that of being almost per- 
suaded. 

This is their outward history. Their inward history is 
unwritten. "Were it known, it would be found to be pecu- 
liar, exceedingly varied and distracted, and mostly of an 
unhappy nature. They are strangely sensitive to the 
providences and claims of God. They are penetrated with 
a lively sense of their personal sin and guilt, and great 
un worthiness. They sometimes pray, especially in afflic- 
tion ; but, for the most part, prayer is neglected. At times 
they partially enjoy prayer; but oftener it is a burden; 
while its neglect is a source of pain. They have a high 
perception of the nature and value of true religion ; but 
never think they are Christians, though greatly desiring to 
be such. They can neither enjoy religion, nor abandon it. 
They are sensible that they are wicked, yet dare not ask 
or hope for forgiveness. Their ideal of the Christian char- 
acter surpasses human attainment. 

We cite, as an example, the case which first arrested the 
attention of the writer. It was that of a lady,' thirty years 
of age, of sound mind, and an honest regard for religious 
things. She stated that no Christian had conversed with 
her upon the subject of religion for fifteen years, yet she 
betrayed an apprehensiveness of spiritual things truly re- 
markable in an unconverted person under no special re- 
ligious awakening. To the inquiry, whether she had at any 
time been made the subject of religious impressions, she 
replied that she had not. This seemed incomprehensible, 
that one should be so tender and perceptive spiritually, 
without having been awakened. It being urged that she 



22 UNCONSCIOUS REGENERATION. 

must have had religious exercises, she acknowledged that 
when young she became excited in a revival ; but added, 
that it amounted to nothing, and soon passed away. Yet 
her exercises proved to possess all the features of a gen- 
uine Christian experience. She had never formed the 
habit of prayer. When urged to commence it, and trust 
the promise of God, she reluctantly resolved to attempt it. 
Soon, without additional convictions, she became hopeful 
that she was a child of God ; and has since manifested 
a growing Christian character, yet not essentially unlike 
what she had possessed from her early youth. 

This will suggest to every Christian minister many per- 
sons in respect to whom he is constantly anxious and per- 
plexed, and a solution of whose religious condition would 
be truly grateful. The hypothesis submitted is that they 
are in a regenerated state, which is unrecognized by them- 
selves and others. 

The first of the several aspects of this condition we 
shall call unconscious regeneration. The declaration of 
many persons, that they do not know when they were con- 
verted, implies that at the time of conversion they were 
unconscious of any religious exercises. But this supposi- 
tion is not warranted in the large majority of cases, if it is 
in any. We are not prepared to assume that such a 
change as that of the new birth is ever experienced with- 
out a consciousness of some religious exercises. 

The example first adduced assumes this general form. 
The individual would doubtless say, that he never knew 
when he was converted. Yet the idea cannot be that at 
that time he was not conscious of any religious exercises. 
He says: "I found myself often in the fields, and other 
retired places, trying to pray. I remember being much 
troubled about my sins ; remember when I felt much bet- 



UNOBSERVED REGENERATION. 23 

ter, enjoyed prayer more." The meaning, therefore, of the 
statement is, that while he was conscious of religious ex- 
ercises, he did not suppose he had become a Christian. 

This is doubtless the true explanation of most, if not all, 
similar examples. In many cases we cannot obtain evi- 
dence that the persons were conscious of all the exercises 
commonly connected with conversion, though in almost 
all cases a consciousness of some of them is discoverable. 
To meet the case of Christians who believe they never 
had any conscious religious exercises in conversion, which 
we do not know to be impossible, we have introduced the 
supposed aspect of unconscious regeneration. 

The second aspect is unobserved regeneration. The sup- 
position here is, that the person, though not unconscious 
of religious exercises, yet takes no observation of them. 
Were his attention called to them, he would perceive that 
an important work was being wrought. They are like the 
evaporation of water, or the gradual infection of the at- 
mosphere, of which, though not unconscious, we take no 
note. 

This aspect differs from the former, in that the one is 
supposed to be a process which cannot be observed, while 
the other may, but is not. If any given cases are regarded 
as belonging to that class, the question would arise whether 
they should not be referred to this. 

The third aspect is unremembered regeneration. To this 
class belong those instances in which the process was not 
an unconscious one, nor unobserved, but had passed, with 
many other mental phenomena, into oblivion. Instances 
of this kind differ from the last, in that the unobserved 
cannot be recovered to the mind, while the unremembered 
often can be. The former have left no trace behind, and 
are lost; the latter, having left their footsteps, can be 



24 UNREMEMBERED REGENERATION. 

retraced. The unobserved could once have been saved 
from perpetual oblivion ; many of the unremembered can 
be still. Frequent examples which might be supposed to 
belong to the first and second classes, if examined, would 
be found to take their place under this ; or some of the 
exercises of any given case may belong to one class, and 
some to another. 

In this class of cases persons may be assisted by other 
Christians, in many instances, in reviving their exercises. 
In the second example cited, the individual declared it 
was so long since they occurred, that they had been for- 
gotten ; but, upon being interrogated, she was able to 
recall the outlines of a Christian experience. One who is 
conversant with the phenomena attendant upon regenera- 
tion, the order and circumstances in which they commonly 
occur, will be able essentially to aid in the recovery of 
experiences which otherwise would never be restored. The 
recovery of one exercise leads to another, until most or all 
are recalled, — enough, at least, to prove that all existed. 

The fourth aspect is unidentified regeneration. In this 
state the individual is not unconscious that a change has 
been wrought ; it is not unobserved, nor forgotten, but is 
unidentified as the change desired. The exercises consti- 
tute an important era in the history of the person, but he 
never supposes that from them he must date the beginning 
of his spiritual life. 

Cases of this class are numerous, if we include those 
Christians who have always regarded the process of ob- 
taining evidence that they were Christians as the process 
of regeneration, which are by no means identical or simul- 
taneous, but are often widely separated. During the inter- 
val, of course, the persons must have been in a state of 
unidentified regeneration. Multitudes of intelligent Chris- 



UNIDENTIFIED REGENERATION. 25 

tians are of this number, regarding their conversion and 
their indulgence of hope as simultaneous, while they are 
separated by perhaps a space of years. 

The fifth aspect is unacknowledged regeneration. This 
is that of unidentified regeneration, advanced a step nearer 
to recognition. The individual has had inward impres- 
sions and outward intimations that his exercises may have 
constituted a work of grace, but has cultivated the habit 
of refusing to acknowledge them as such. He sometimes 
wonders whether it may not be so; but, when interrogated, 
positively disclaims it. In this class there is even an un- 
willingness to accredit what evidence exists that they are 
regenerate persons. They express themselves confidently 
and positively. They know they have not been converted. 
They think it absurd to raise the question, and utterly 
useless to examine their exercises to ascertain whether 
they give evidence of a change. It seems to them as use- 
less as it would be to raise the question whether they may 
not even now be saints in glory, and about as much an 
insult to their reason. This is the farthest extreme of 
unacknowledged regeneration, which exhibits many shades 
of variation. Its central idea is a decided unwillingness 
to acknowledge having been converted, or to entertain the 
thought. 

The difference between this and former aspects is, that 
in this the persons have had some evidence that they are 
Christians, while in the former they have had no such ap- 
prehensions. In this, evidence is resisted ; in those, it is 
simply wanting. In both, the fact of regeneration is de- 
nied, but with more of vehemence in the latter case, in 
order to resist affirmative intimations and impressions. 
The more strongly such intimations are presented, the 
more vehement becomes the denial. All reasoning to- 



26 UNACKNOWLEDGED REGENERATION. 

wards a favorable conclusion from the nature of their 
exercises, is met with reasoning in the opposite direction ; 
all light thrown in upon their understandings is lost in 
clouds and darkness. Having been enlightened by the 
Spirit, they have spiritual weapons with which to contend 
against their own internal impressions, and the intimations 
of others. Their prevailing disposition is utterly to con- 
demn themselves, to disown all their exercises, and deny 
the existence of any source of encouragement. 

Abundant individual examples illustrating this aspect 
of unrecognized regeneration might be cited; but a single 
one, of an extreme nature, must suffice. A lady, thirty 
years of age, having previously been made a subject of 
grace without entertaining hope, upon being awakened 
anew by the sudden death of a friend, came to regard her- 
self as being in a most reckless and lost condition ; as even 
given over to hardness of heart, and a reprobate mind. 
Her statements were of the most contradictory nature. 
She declared that she had no feeling; she could not shed 
a single tear; she had no interest for herself whatever; 
no sense of sin, or of her lost condition, and no desire to 
be a Christian. Yet her feeling was of that unutterable 
kind which finds no vent in tears. Her interest for her- 
self was so intense, that, though in perfect health, she be- 
lieved she was about to die, and in a few days be finally 
and forever lost. Her lost condition was so deeply real- 
ized, that she conceived herself to be in the very jaws of 
death and hell. Upon subsequently obtaining evidence 
of acceptance with God, she was obliged to refer her real 
conversion to a date fifteen years previous. 



CHAPTER II. 

CAUSES OF UNRECOGNIZED REGENERATION. 
§ I. — "Why unrecognized by the Subject. 

At this point the question will arise, What reason is 
there to suppose that the class of persons under consid- 
eration are regenerate persons ? The answer to this ques- 
tion must be deferred until we shall have considered, in 
its several aspects, the causes and results of unrecognized 
regeneration. We shall treat first, and mainly, of regen- 
eration as being unrecognized by the subject of it ; and 
secondly, of its being unrecognized by others. 

1. Unconscious Regeneration. — If a state of uncon- 
scious regeneration is a possible or actual condition, it 
must be accounted for upon the supposition that the mind 
is capable of undergoing important changes unconsciously; 
that the soul is the subject of many phenomena, which 
are so electric and subtle that we are incapable of observ- 
ing them, and that our mental sensitiveness is not suffi- 
ciently delicate to warn us of their existence. 1 It must 
be supposed, too, that among these phenomena is that of 
the new birth, — the most important of all mental changes, 
— and that this may occur in so silent and hidden a man- 
ner, and in such harmony with the natural workings of the 
mind, as to elude the consciousness 



1 For a discussion of the possibility of undergoing mental changes 
unconsciously, see Sir William Hamilton's Lectui-es, Vol. I. Lect. XVIII. 



28 CAUSES OF UNCONSCIOUS REGENERATION. 

If there are pious persons who never had any initial 
experience of religion of which they were conscious, — not 
an experience which they did not observe, but one which 
they could not observe, because unconscious of it, — this 
is the only possible solution of the case. Sometimes per- 
sons of this description seem to think that their regenera- 
tion was gradual; or that, being very religiously inclined 
from their earliest recollection, they have somehow grown 
up by degrees into true piety. But the doctrine of grad- 
ual regeneration, or of a naturally pious tendency which 
only needs to be cultivated, is deserving of no sympathy. 
The assertion that many Christians do not know when 
they were converted, should be so guarded as to avoid 
conveying such an impression. Nor are we warranted in 
encouraging the supposition of unconscious regeneration, 
even with the solution which has been offered, since facts 
do not appear to demand it. 

An eminently pious gentleman, who was accustomed to 
say that he had from his earliest recollection been very 
religiously disposed, and that he could not point to the 
era of his conversion, upon being questioned concerning 
his earliest religious impressions, was able to recall, at the 
age of eight, first, deep convictions of sin; then the loss 
of those convictions, and a quiet state of mind ; then occa- 
sional seasons of darkness and gloom, and subsequent ten- 
derness of conscience in regard to offending God. He 
had no recollection of any special peace, or happiness, or 
enjoyment of prayer; although, at that time, these, and all 
the essential features of conversion must have existed, — it 
being the only point at which any outlines of an initial 
experience could be discovered. Whether lie was uncon- 
scious of the essential exercises which he could not recall, 



OF UNOBSERVED REGENERATION. 29 

or did not observe, or afterwards forgot them, cannot be 
known. 

2. Unobserved Regeneration. — We are by no means 
accurate observers of all that transpires within us. Mental 
and moral phenomena are often experienced in so brief a 
period, as to have transpired ere there is time to note them. 
We pass from one mental state to another so silently, that 
we do not observe the transit nor the change. Occupied 
with the new condition, we do not realize that we are not 
the same we were an hour ago. So it may be with the 
exercises attendant upon regeneration. 

The naturalness of the work is another reason why it 
may be unobserved. The Holy Spirit, in changing the 
heart, operates in perfect harmony with the workings of 
the mind. Its delicate machinery suffers not the slightest 
interruption or derangement. A man is never more free 
than when, under the influence of the Holy Spirit, he 
becomes a disciple of Christ. He is so free that he is 
conscious of no divine interposition. Hence his attention 
is not turned to the process, as any thing extraordinary ; the 
natural idea being, that an extraordinary effect must be 
contrary to nature, and not in harmony with it. 

The intensity of the work is another cause of its being 
unobserved. A work of grace, at the highest point of its 
intensity, so penetrates and absorbs the whole man, that it 
is not possible he should be simultaneously a subject and 
an inspector of it. The powers of reflection are merged 
in the change which the soul is undergoing. In regenera- 
tion, the sinner is in the solitary presence of a sovereign 
God, and when in that presence he recognizes no other. 
The guilty creature, adjusting his case at the bar of an 
offended God, cannot at the same time make a record of 
the proceeding; he cannot be criminal and recorder at 

3* 



30 OF UNREMEMBERED REGENERATION. 

the same august tribunal. The work of regeneration, 
therefore, not only may, but must be unobserved while it 
is being performed. Observation is taken, and reflection 
made upon it only subsequently, by at least a brief space. 
This being so, circumstances may conspire, as we shall 
see hereafter, to protract this space to a longer or shorter 
period. 

Another cause of unobserved regeneration is, that it 
ordinarily occurs in early youth, when the mind is unac- 
customed to take note of its own phenomena. On this 
account, the liability that the change will remain unob- 
served is greatly increased. In childhood, too, the exer- 
cises are not upon so large a scale as in adult age. In 
consequence of these causes combined, it would not be 
strange if the phenomena attendant upon regeneration in 
childhood were not so observed as afterwards to be re- 
called. 

3. Unremembered Regeneration. — We do not retain 
in our memories all the events of our inward history. 
Sometimes the most important pass into oblivion, while 
the more trivial abide. Only such remain as are deeply 
engraven upon the mental tablet. Whether they are thus 
engraven depends not upon their actual importance, but 
xq^on our conception of it. If the event of regeneration 
be not understood, then, with others which slightly impress 
us, it may be forgotten. Occurring, as it does, to a large 
extent, among the young, the ignorant and obscure, and 
being also mysterious in its nature, it would not be surprise 
ing if its infinite moment should sometimes fail to be ap- 
prehended. The precious pearl may fall into concealment 
in the midst of mental rubbish. It may glitter at the first, 
but soon become tarnished and defaced. Had the at- 
tention been called to the exercises, their peculiarities 



OF UNIDENTIFIED REGENERATION. 31 

pointed out, and explained to be the signs of spiritual life, 
they might have been saved from a long forgetfulness. 
The orphan has forgotten the countenance of his departed 
parent, because he did not realize that it would ever be to 
him, of all the world besides, the face of faces. 

4. Unidentified Regeneration. — The apostle John says: 
" He that believeth on the Son of God, hath the witness 
in himself." So also Paul, to the Romans : " The Spirit 
itself beareth witness with our spirit that we are the chil- 
dren of God." Through what causes, then, is it that the 
subject of a work of grace may be conscious that a change 
has been wrought in him, and have observed and retained 
it in his memory, and yet not identified it as the change 
desired ? An answer requires a brief account of the wit- 
ness of which John speaks. This may be considered as 
consisting of two parts, which we shall call the subjective 
and objective. The subjective witness consists of a direct 
impression, or assurance, produced in the soul of the 
believer by the Holy Spirit, to the effect that he is born 
of God. This assurance is mysteriously wrought into the 
consciousness, through the exercise of the mental and 
moral faculties. Its design is to impart a living sustenta- 
tion to the hope of the believer, which shall support him 
amid all unfavorable indications. 

In the first place, we do not know that it is God's 
pleasure always to give the witness, in this form, simul- 
taneously with the believer's act of faith. We cannot tell 
but that, in exceptional cases, he may have purposes to 
accomplish which shall require him to withhold, for a time, 
this assurance. He perfectly adjusts the economy of grace 
to the varied condition and disposition of every individual, 
and may see that it is best, in some instances, to adopt a 
soul into his heavenly family, and make him an heir to the 



32 WITNESS OF THE SPIRIT. 

society of snints and angels, without at once apprizing 
him of it. It may be to subserve the purpose of greater 
dependence, more thorough humility or repentance, or to 
qualify the individual for a peculiar service. 

In the second place, we remark that the witness, in the 
form of direct assurance, may be given, but the testimony 
in great part suppressed. This may be caused by the 
imperfect working of our mental faculties. In conse- 
quence of some jar or disturbance among them, or their 
sluggish action, the influence of the Spirit may not find so 
free access to the soul of the believer, as to create and 
sustain a confidence that he is prepared for a glorious 
immortality. A self-distrusting and unhopeful mental 
temperament also frequently contributes to the same effect. 
This is often strong enough to remove every gleam of 
hope that is shed upon the soul. It induces a mental 
habitude of despondency and gloom, which presents, in 
many cases, an insuperable barrier, humanly speaking, 
against the gentle inworkings of the Holy Spirit seeking 
to bear witness with the soul that it is born of God. 

Another cause of unidentified regeneration may be found 
in the supposition that the witness is sometimes misunder- 
stood. We have thus far spoken of a direct, inwrought 
assurance. This has no connection with the understand- 
ing. The feeling of hope produced by it is an essential 
part of the new being. It is simply a living, spiritual con- 
sciousness of oneness with Christ. The witness, in this 
form, has no need to be comprehended. That which is 
liable to be misunderstood consists of those feelings created 
in the soul by the Holy Spirit, which, when reflected upon, 
or put upon the stand and interrogated, may be regarded 
as bearing witness to the believer that he is born of God. 
Of these there are two classes, — first, those spiritual graces 



CHRISTIAN FEELINGS MISUNDERSTOOD. 33 

which are the fruits of regeneration ; and secondly, those 
feelings which are incidental and peculiar to the Christian 
state. The former may be called the characteristics, the 
latter the signs of regeneration. These, especially the 
latter, are liable to be misunderstood. Every minister of 
the gospel finds persons in exercise of Christian feelings, 
without any idea that such is their character. When in- 
formed that the feelings they possess are common to all 
true Christians, and never attendant upon an unrenewed 
state, the announcement is received as incredible. 

Nor is there any absurdity, but, on the other hand, a 
perfect naturalness in the supposition that such may be 
the case. It may result through man's natural misappre- 
hension of spiritual things. Christ was not seldom un- 
known by the men to whom he presented himself. " He 
came unto his own, and his own received him not." He 
was often unrecognized by his disciples, when in personal 
intercourse with them. Jacob, at Bethel, said, " The Lord 
is in this place, and I knew it not." The subject of regen- 
eration, though well instructed in religious things, invaria- 
bly finds the Christian state to be quite diverse from his 
previous conception. Hence, when he first comes to the 
exercise of Christian feelings, he ordinarily discredits them, 
they are so unlike his natural ideal ; and for a brief period 
he conceives of himself as having gone back into a state 
worse than the first. Sometimes, rather by way of excep- 
tion, he receives confidence at once, proceeding from the 
fact that his condition is so new and unanticipated ; but 
soon, from the same cause, he plunges into the depths of 
doubt and despondency. The soul must become some- 
what used to its new kind of life, before it can acquire 
the habit of relying upon it as the life desired. It is dis- 
abused of its false conceptions only with the greatest diffi- 



34 EVIDENCES MISUNDERSTOOD. 

culty. Indeed, it is never perfectly done in this "world. 
Our Saviour had constantly occasion to remove from his 
disciples their carnal notions of spiritual things. 

This originally false conception of the spiritual graces 
may abide with the newly-converted soul for a period of 
time, greater or less, according to the tenacity with which 
it has been held; and especially may it be so if the 
subjective witness be withheld or suppressed. 

This misapprehension is, however, quite as likely to 
exist with reference to what we call the signs, as the char- 
acteristics of regeneration. There are certain exercises of 
mind, incident and peculiar to the Christian state, which it 
is natural should be misconceived. This arises from want 
of instruction and information in regard to the peculiari- 
ties of the inward Christian character. The true Christian 
has many feelings which he is ashamed of, and ought not 
to possess. Hence he discloses them with reluctance, and 
only as duty requires. The prevailing view, therefore, of 
the peculiar mental states of the Christian is a dispropor- 
tionate one. Greater prominence is given to their happy 
and inviting aspects, than to those of an opposite char- 
acter. The fact, for instance, that the Christian is ordi- 
narily penetrated with a sense of personal sin and guilt, 
does not hold so prominent a place in the expressions of 
Christians as in their hearts. Such a sense of sin is an 
essential feature of a regenerate state. It is one of those 
feelings which, if put upon the stand and interrogated, 
will bear witness to the believer that he is born of God. 
But the fact is not adequately understood. So deficient is 
the common impression respecting it, that young Chris- 
tians are often alarmed because they possess this feeling. 
They understand it as witnessing against and not for 
them. So, also, with the believer's painful sense of his 



UNIDENTIFIED BY THE YOUNG. 35 

short-comings in all spiritual attainments. This feeling is 
a symptom of a regenerated state, while at the same time 
it conduces to suppress the hope of the believer, and, 
when combined with other causes, often does it effectually. 
When regeneration occurs, as it ordinarily does, in early 
life, the youthfulness of the subject contributes to the 
same result. If the subjective witness, which does not 
require reflection, be suppressed, then the objective, which 
does require it, is likely to fail of being understood. Of 
the examples in illustration of this aspect of unrecognized 
regeneration, most are instances of conversion in very 
early life. Conversion has been unidentified by these 
persons, from the want of a discernment of their exercises 
by others, and of suitable encouragement and instruction, 
especially as to their own experience. In numerous in- 
stances it proceeds from the reluctance of parents to 
encourage their children, when very young, lest they 
should be deceived. In some instances it arises from 
positive discouragement, when the child is inclined to 
hope. In general, the cause is want of encouragement, 
occasioned by the difficulty of discerning the minute exer- 
cises of young children, and by their natural reluctance 
freely to express to their parents their religious feelings. 
An example representing this class, is that of a lady who 
had remained in a state of unidentified regeneration from 
the age of twelve to twenty-six. At that early period she 
was the subject of religious impressions ; but, on account 
of her youth, her mother feared to encourage her. Hence, 
possessing the self-distrusting and humble spirit of every 
new-born soul, and naturally thinking that her mother 
knew better than herself whether she were a Christian, 
she regarded her exercises as of no account, and remained 



36 UNACKNOWLEDGED REGENERATION. 

for fourteen years waiting, in vain, to receive a new 
experience. 

5. Unacknowledged Regeneration. — Regeneration in- 
volves enlightenment as to one's own character, and all 
spiritual things. It produces also thorough honesty, great 
humility, and entire self-distrust. These combine to ren- 
der a work of grace unacknowledged by the subject of it. 
They so completely penetrate the soul as to oppress the 
witness strufffflinff to bear its testimony, and also to ovcr- 
balance the other graces of faith and trust in Christ. They 
are so prevalent, and hold such dominion in the heart, that 
the testimony of outward observers as to the spiritual 
state of the individual is of no avail. The various fea- 
tures of the new man are out of due proportion. The 
graces which look self-ward are too strong for those which 
look Christ-ward. The former, unbalanced by the latter, 
assume a morbid action. All the symptoms which exist 
in the case are unfavorably interpreted. Out of deep sin- 
cerity and self-enlightenment produced by the Spirit, an 
extreme fear of self-deception arises. This feeling, unre- 
strained by trust in Christ, assumes unlimited sway in the 
soul. It forbids all acknowledgment of renewal by the 
Spirit until every shade of doubt is removed; and this 
intensifies shades into the darkness of night. 

Sometimes this feeling assumes the form of a desire to 
be thorough, which is cherished by the individual as of 
supreme importance. He must be so thorough, that to 
advance becomes impossible. Or, if advancement should 
occur, it would be unacknowledged as such, unless he 
realized in it his ideal of thoroughness. 

This condition has various shades of positiveness. The 
graces are less unevenly balanced in some cases than in 
others. In all instances, while no influences from without 




THE CONDITION SELF-PERPETUATING. 37 



are interposed, it is self-perpetuating and self-strengthen- 
ing. The longer it continues, the more confirmed it be- 
comes. The greater the growth, the greater the dispro- 
portion. The more the habit of discrediting Christian 
feelings is cherished, the more difficult it is to abandon it. 
The state is ordinarily entered into, from causes which 
have been mentioned, in early youth, and grows with the 
person's growth to perfect maturity. 

In many instances the subject of unacknowledged re- 
generation is deeply awakened at the recurrence of every 
revival through which he passes. He makes a serious and 
honest effort to realize his ideal of a Christian character, 
but in vain. These repeated, unsuccessful efforts to become 
a Christian, not only react upon and confirm his belief 
that he is not a Christian, but tend to produce a belief 
that he never can be. 

In other but rare instances, the individual resorts to 
pleasure-seeking, to irreligious society, apparent hostility 
to religion, fault-finding with Christians, with the provi- 
dences of God, and the doctrines of the Bible, — all to 
stifle the monitions of his quickened conscience. He man- 
ifests, also, seeming opposition to revivals of religion, the 
basis of which is not hatred of true religion, but rather 
envy of those who possess it. His opposition to revivals 
is aroused, not because of his conviction of their useless- 
ness and mischievousness, as he alleges it is, but because 
he cannot, with others, be a sharer in the benefits which 
he is conscious they confer. 

The consideration that he resorts to pleasure-seeking, 
to irreligious society, and that he opposes revivals of re- 
ligion, which he supposes is based upon actual hatred of 
them, reacts upon his belief that he has never known the 
grace of God. It does so naturally. Having been spirit- 

4 



38 EXAMPLE CITED. 

ually enlightened, he has a lively sense of the exceeding 
wickedness of these things ; and this produces a deep con- 
viction that he is in an unregenerate, if not a reprobate, 
state. The supposition that he is not a Christian, has 
caused him to elevate his standard of piety above the act- 
ual into the ideal. This gives to his religious sense an un- 
restrained and morbid action, which assists to remove 
beyond the region of the possible the idea of his being in 
a regenerate state. Thus it is that when this state has 
been once induced, it perpetuates and confirms itself. 

An instance illustrating the self-perpetuating nature of 
this condition is that of a gentleman, forty-five years of 
age, who gives evidence of having been renewed at the 
age of fifteen. From that time, according to his confes- 
sion, he has been almost constantly the subject of deep 
and strong religious emotions. Repeatedly, in times of 
revival, he has been openly an earnest seeker of salva- 
tion. Pious friends have prayed with him and for him, 
and still his condition remains the same. His exercises at 
the age of fifteen exhibit all the appearance of a genuine 
work of grace. His apprehension of spiritual things is 
apparently as profound and clear as that of the most intel- 
ligent and devoted Christians. His sense of his sinfulness 
and lost condition without a Saviour, possesses a thorough- 
ness seldom witnessed. No self-righteousness or self-re- 
liance is to be found in his feelings. He has often been an 
agonizing suppliant for salvation, both in public and in 
private ; and yet the idea of his having been converted, 
is rejected as repugnant and absurd. His feeling of 
sinfulness and unworthiness has become so dominant in 
his mind as to prevent the recognition of his being al- 
ready in the hands of a compassionate Saviour. His re- 
pentance seems to be truly profound and sincere, without 



POSITION DEFENDED. 39 

the least conception that he has been forgiven. The 
graces of faith and hope are crushed by the dominion of 
conviction of sin and of self-condemnation. The one class 
of feelings, by long-continued exercise, have become so 
strong, and the other, by as long-continued neglect, have 
become so weak, that the perpetuation of the condition, 
without some special divine interposition, seems inevitable. 
His sense of his utterly lost condition has so increased as 
to cause him to demand a more exalted work of grace to 
meet his necessity than it is the privilege of mortals ever 
to receive. The experience which he conceives he must 
have, to warrant the belief that he has been renewed, is 
such as no Christian would profess to have enjoyed ; and 
his conception of this experience has become the more 
vivid with every successive, and, as he supposes, fruitless 
awakening. 

Illustrations of the causes which produce and perpetuate 
a condition of unacknowledged regeneration in its milder 
degrees of positiveness, might be given, but space will not 
allow. 

The assertion that persons in a state of unacknowledged 
regeneration sometimes resort to pleasure-seeking, to irre- 
ligious society, to fault-finding with Christians and the prov- 
idences of God, and even assume, for a time, an attitude of 
hostility to religion, will be received with distrust by most, 
and perhaps rejected by many, as absurd and injurious to 
true religion. The position, therefore, from which the 
statement is made must be fully apprehended. Such a 
declaration would not be warranted were not the convic- 
tion of its truthfulness produced by the force of irresisti- 
ble facts ; nor would it be made were it not believed that 
its proper understanding and use will subserve the well- 
being of many souls. 



40 CONFIRMATORY EXAMPLES. 

There is nothing in the position to disparage the power 
of the gospel, and nothing contrary to the supposition that 
such persons are in a regenerate state, which is unacknowl- 
edged; but, on the other hand, we find in it an argument 
for both. It shows that true religion, even when unrecog- 
nized and unacknowledged by the possessor of it, and con- 
sequently when its force is greatly impaired, has yet suffi- 
cient power so to quicken man's conscience, and the de- 
mands of his religious nature, as to put him forever more 
in a state of disquietude until the monitions of conscience 
are obeyed, and these demands met by a hearty embrace 
of the gospel. The individual resorts to pleasure-seeking, 
not because his regeneration, though unacknowledged, has 
so little effect upon him, but because it has so much. It 
creates a felt want in him which spiritual things only can 
supply. He seeks to satisfy it in other ways, but in vain. 
His renewed nature allows him no satisfaction till he 
comes back and seeks it at the same source that had 
power to produce its renewal. 

This is according to the testimony of those who have 
been in this condition. A gentleman having had such an 
experience for several years, says of himself : " I resorted 
first to the reading of novels, with which to satisfy myself, 
but in vain ; then to works of the most solid and instruc- 
tive kind, with the same result. I did this, too, under a 
sense of guilt, knowing that true religion only could ever 
satisfy my wants, the truth of which has been fully 
proved." The case of a lady is present to the writer's 
mind, who sought to suppress the uprisings of the new life 
within by endeavoring, through the aid of infidel writers, 
to destroy in her mind the authority of the Bible, upon 
the ground that it contained inconsistencies in its state- 
ments. She declared it contradicted itself, and she did 



EXAMPLES. 41 

not believe it was true. But the assertion was made in a 
manner indicating that she was stung to the heart by a 
quickened conscience, whose power she was attempting to 
resist. A gentleman, also, who is now an influential mem- 
ber of a Christian church, relates at length his experience 
as having been of this peculiar kind, from the age of 
twelve to thirty-three. He represents himself as having 
been driven by the unacknowledged spiritual cravings of 
his soul to endeavor to satisfy himself with the doctrine of 
Universal Salvation, with Infidelity, Atheism, and irreli- 
gious society, until he was obliged to return for peace to 
the source from which he had departed. 

We have said, also, that there is nothing in the position 
to invalidate the belief that such persons are in a re- 
generate state. The departures from a proper Christian 
course which have been cited, are not so serious as many 
instances of transient apostasy recorded in the Scriptures, 
even by inspired men. It will be said that David and 
Peter quickly came to repentance. The testimony of this 
class of persons, also, is that they have had no peace until, 
sooner or later, they were constrained to do the same. 
They have, also, no internal disrespect for true religion, 
even where the attitude of hostility is assumed. We cite 
the case of a lady who, though religiously educated, ap- 
peared for several years to be an opposer of religion. She 
confesses that all the while she had a lively internal sense 
of its worth, and of her guilt in not embracing it. The 
appeals of the gospel always had a particular claim upon 
her. When her husband was converted, she felt that she 
could no longer endure his society. Yet she confesses, 
upon a review of her feelings, that she had no dislike of 
true religion, but a real desire to possess it ; and that her 
seeming opposition was simply dissatisfaction and disquiet 

4* 



42 UNRECOGNIZED BY OTHERS. 



because she could not secure the treasure which others 
were obtaining. 



§ II. — Why unrecognized by others. 

We shall present now some of the reasons why regener- 
ation is often unrecognized by others than the subject of 
it. The first is, that a change of heart is not in all cases 
accompanied by a corresponding change in the outward 
life. So far as morality and an external regard for religion 
are concerned, there is, in many instances, no occasion for 
outward change. This is the case with children, among 
whom unrecognized regeneration commonly occurs. It is 
often felt that when they are converted they ought to be- 
come men and women, instead of being Christian children. 
Parents frequently look for too much evidence in the out- 
ward life of their children, and regard too little their 
change of feelings. They are, almost uniformly, from the 
influence of natural affection, either too ready or too reluc- 
tant to credit their conversion. They imagine that con- 
version will at once remedy all the defects of previous 
parental discipline, and prevent farther trial with them. 
They not unfrequently require them to manifest more of 
the spirit of religion in the family than they exhibit them- 
selves. If this is not realized, their conversion is unac- 
knowledged, and greater evidence is desired. The feelings 
of the child being thus crippled and discouraged, the de- 
sired change does not appear. 

Sometimes the conversion of the young is put to tests 
unduly severe. From fear of self-deception, all encourage- 
ment to profess religion is withheld until they shall prove 
their ability to maintain a more godly life without the aid 
of a profession than mature Christians do with it. The 



THE CAUSES. 43 

result is, that they are unrecognized as being Christians, 
their new life is oppressed, and the evidence they exhibit 
becomes less and less. 

This occurs in times of revival. Even when the utmost 
watchfulness is exercised, the young and the naturally 
retiring will come in the press behind and touch the hem 
of the Saviour's garment, unrecognized by all but the 
Saviour himself. There is a tendency, also, to accredit 
conspicuous conversions, and discredit the opposite. Other 
things being equal, the more conspicuous they are, the 
more credit they obtain, though on that account no more 
deserving. 

The want of a well-cultivated discernment of the re- 
ligious characters of men, is also a reason why regeneration 
is unrecognized. If sole reliance is placed upon the phe- 
nomena of the outward life, the work of grace will often 
occur unobserved. With the young, the retiring and ob- 
scure, the observation must be directed to the feelings of 
the heart. To be able always to discover the workings of 
the Spirit among such, requires a facility for ascertaining 
the temper of the heart when the channels of communica- 
tion are very imperfect. 

Another reason why regeneration is not recognized by 
others is, because it is not recognized by the individuals 
themselves. If a person does not claim to be a Christian, 
he is not commonly regarded as such, especially if he in- 
sists that he is not a Christian. Every truly converted 
person has at the first a reluctance, arising from self-dis- 
trust and sense of unworthiness, to profess having been 
converted. If this reluctance prevails, the person is passed 
by as still unrenewed. 

Another reason why regeneration is unrecognized by 
others is, that it is not always accompanied by the ex- 



44 



THE CAUSES. 



ternal fruits, such as professing religion and performing 
its outward duties. That such fruits should be looked for, 
is legitimate. But the cases we are considering are excep- 
tions. If the fact that one is born again is not recognized 
by him, then we should not expect him to act as if he 
recognized it, but should anticipate a suppression of the 
proper fruits. This suppression of the fruits reacts unfa- 
vorably upon the inward life, and this, in turn, diminishes 
the fruits, and so impairs the outward evidence. If a per- 
son does not regard and treat himself as a Christian, but 
as being still unrenewed, and if he is so regarded and 
treated by others, it must hinder rather than nurture and 
develop his Christian growth and activity. 






CHAPTER III. 

RESULTS OF UNRECOGNIZED REGENERATION. 

The consequences attendant upon unrecognized regen- 
eration can be appreciated only by a distinct apprehension 
of the condition, and by personal labor with those who 
are suffering from it. They vary according to the aspect 
of the case. Common to all its aspects is a dwarfed con- 
dition of the new creature, the loss of Christian happiness, 
growth, and usefulness, and, in many instances, the casting 
of doubt, gloom, and fear over the subsequent Christian 
life. 

One of the results not least to be lamented, is, that from 
this source proceed false and practically injurious senti- 
ments respecting Christian experience and the character 
of unconverted men. For example, relief from this con- 
dition, which, from an apparent similarity, is commonly 
regarded as conversion, is, in a large proportion of cases, 
gradual, characterized by no marked exercises of mind. 
The individual is a Christian already, in all but merely 
taking to himself the name. There is, therefore, simply 
a gradual transition of the mind to a state of conscious 
trust and repose in Christ. This causes Christians to re- 
mark that regeneration is sometimes a gradual work, as in 
their own experience. The fact that they suppose they 
became Christians gradually, without any severe mental 
struggle, causes unconverted men to hope to do the same, 
which prevents their earnest seeking. 



46 DANGEROUS ERRORS. 

In other instances, the transition from an unrecognized 
to a recognized state of regeneration is more sudden and 
marked, but wanting in a growing conviction of sin. The 
individual has been convicted already. The process con- 
sists now chiefly in a struggle, often severe, to surrender 
himself into the hands of Christ, to be disposed of accord- 
ing to his mercy. This gives rise to the erroneous and 
injurious sentiment that conversion may take place with- 
out conviction of sin. 

Those also who regard their transition to a recognition 
of their spiritual state, and to a consciousness of trust in 
Christ, as their initial experience, conceive of all their pre- 
vious history as being of an unrenewed character. This 
occasions false views of an unregenerate condition, and 
inappropriate treatment of unconverted persons. They 
are regarded as being penetrated with a sense of personal 
sin and need of a Saviour, and as requiring only to be 
invited and urged to accept of Christ. They are taught 
that there is no need to wait for conviction. They must 
simply resolve at once to forsake their sins, and serve 
Christ, and do it deliberately, as they would undertake any 
worldly business. The error is, that they conceive the 
condition of unconverted men to be the same with that 
of themselves when in a state of unrecognized regenera- 
tion. They suppose them to possess the same spiritual 
power to comply with these directions, while they are yet 
dead in sin. 

Such labor with unconverted men is either ineffectual, 
or results in false conversion. When directed to persons 
in the unrecognized state, it often produces what is sup- 
posed to be conversion, and on this account is thought to 
be suited to the unconverted. These effects of unrecog- 
nized regeneration are widely spread. Two classes of 



UNACKNOWLEDGED REGENERATION. 47 

exercises are erroneously regarded as conversion. The 
one are false experiences, which this kind of treatment is 
calculated to produce when applied to unconverted per- 
sons ; the other are those which constitute the transition 
from an unrecognized to a recognized regeneration. The 
result is a diversity of sentiment as to the legitimate phe- 
nomena of conversion, and the proper means to be used 
for securing it. 

Xot unfrequently persons having gradually come to a 
recognition of their regenerate state, and understanding 
from reason and Scripture that regeneration is not a grad- 
ual change, are harassed with anxiety and fear lest they 
have never experienced a genuine work of grace. 

These are some of the general results of unrecognized 
regeneration. That aspect upon which most unhappiness 
is attendant, and which is most to be deplored, is the 
unacknowledged state. There being in this the nearest 
approach to recognized regeneration, the Christian life 
has more maturity than in the others, and suffers greater 
abuse. The internal witness demands a hearing, but is 
positively refused. The testimony of others, also, is 
rejected. Christ, in his grace, has redeemed the sinner 
and made him his; but he persists in disowning the re- 
lation. In this he sins against light, and suffers corre- 
spondingly. 

The subject of unacknowledged regeneration has a pro- 
found conviction that he is hell-deserving, mitigated by 
no ray of hope or trust in an atoning Saviour. He can 
neither enjoy the dead calm of indifference and hardness, 
as do the unregenerate, nor the sweet and lively peace of 
penitence and forgiveness, as do those in a healthy regen- 
erate state. He is in the position of a burdened, anxious, 
hopeless sinner, constantly being slain by the law, but 



48 DIFFICULTY OF RELIEF. 

never made alive in Christ. The Providence, the "Word, 
and the Spirit of God, all combine with his own conscience 
to declare his condemnation, while he sees in them no 
atonement, and no redemption for his guilty soul. He 
esteems Christ, and the expiation he has made for sin, as 
being good, but inapplicable to him. 

One of the most unfortunate results of this condition is 
the difficulty with which relief from it is obtained. Any 
new and marked experience which might serve as the basis 
of present evidence and hope, is inadmissible. The person 
must fall back inpon evidence already received, which he 
is especially unwilling to do. He has solemnly and re- 
peatedly resolved that he will never cherish the slightest 
hope upon the low ground he now occupies. He must 
have new light, an irresistible demonstration that he is 
born of God. But this is impracticable. He cannot re- 
ceive sudden and striking evidence, and with the greatest 
difficulty can he be induced to cherish that which is feeble, 
that he may obtain stronger. He is like a young tree, 
which, having for a long time been bent to the ground, 
cannot easily be made to grow erect. 

The subject of unrecognized regeneration is one whose 
inner being has been quickened by the Spirit. He differs 
from the unregenerate in that he is not hardened and 
indifferent, but possesses a nature deeply sensitive to spir- 
itual things. His conscience has a peculiar keenness of 
edge and of action. The natural stupefaction and dead- 
ness of soul, caused by sin, are broken up. He has been 
endowed with spiritual sight, and sees deeply his need of 
salvation by Jesus Christ. The disclosure which has been 
made to him of his inward corruption, and the just dis- 
pleasure of God, constantly agitates the depths of his soul. 
His inmost being is pervaded with a sense of guilt, and is 



EXTREME CASES. 49 

greatly disquieted, not only by his own conscience, but by 
the providences, the government, the Word, and the Spirit 
of God. Such a man cannot be simply respectful to re- 
ligious things, like the unenlightened. His agitated nature 
will impel him to some kind of religious action. 

In the state of unacknowledged regeneration, this in- 
ward compunction induces a melancholy seriousness, and 
repeated struggles for deliverance and peace. In the 
other states, in some exceptional cases, the person is im- 
pelled by the same cause to an opposite course of life. 
He seeks for peace, by striving, not to obey, but to stifle 
the dictates of his quickened conscience. He tries not to 
hearken to the utterances of God, which are constantly 
falling upon his ear from within and without, but to silence 
them. The result is, he lives a life of contention with 
God and the monitions of his own enlightened nature. He 
betakes himself to apparent opposition to religion, to im- 
moral practices and irreligious society, not because he 
despises things that are good, but to quell the commotions 
of his troubled soul. Thus he lives on, in utter abandon- 
ment of religious things, except as he is impelled, by the 
disquiet of his quickened but unadjusted nature, to oppose 
them, until, being unable to maintain the contest longer, 
he is brought, by some particular providence, and by the 
Spirit of God, to cease the strife, and yield himself to 
Christ in a sweet submissiveness unfelt before. 

An instance in illustration is that of a lady, already 
mentioned as endeavoring to suppress the uprisings of the 
new life within, by seeking to find out inconsistencies in 
the Bible. When afflicted by the death of a child, her 
heart rose in opposition to God's dealing in the event. 
She declared it was unjust. He had no right to deprive 
her of her child. She could not and would not endure it. 



50 MINGLED RESULTS. 

But her opposition, too keen to be continued long, was 
soon broken, and melted into the sweetness of complete 
submission, which resulted in a public profession of religion, 
her original experience being referred to a period seven 
years prior to these events. 

It may be asked how such a manifestation differs from 
that of an unconverted person under like circumstances. 
A parallel instance of an unconverted mother afflicted by 
the death of an only child, will illustrate. Instead of that 
distinct, keen perception of the hand of God dealing with 
her in the event, and that sharp scrutiny of his justice, 
which indicated a more than natural sense of the divine 
sovereignty over the guilty creature, this unregenerate 
mother turned herself about in a natural manner, to see 
by what means she might, ere long, be prepared to meet the 
child. Her first concern pertained to her relation to the 
child, and not to God ; while, in the other case, it was 
the opposite. In the one instance, the end aimed at was 
a matter of selfishness ; in the other, it was one of right 
and wrong between God and the creature. The one case 
indicated spiritual ignorance and indifference to the divine 
purpose; the other, great light and keen sensitiveness. 
The result, in the former instance, was submission and 
peace with God ; in the latter, a fruitless issue of the 
blind and selfish effort to be prepared to meet the child. 
Frequently these opposite results, assuming, from the 
same cause, at one time the form of opposition to God, 
and at another that of earnest seeking of him, are com- 
mingled together. Conscious unrest impels, now to one 
course, and now to the other. The strong man armed, 
and the stronger than he, are both striving to sit upon the 
throne. There is warfare, but no victory. The graces of 
the gospel and their opposites — loving and hating, seek- 



PAINFUL EXAMPLE. 51 

« 
ing and rejecting, believing and denying, praying and 

opposing — are constantly arrayed against each other. 

The individual has in himself all the forces and unhappy 

consequences of a most orderless and unsuccessful warfare, 

which makes him, to Christian observers, a puzzle, a source 

of inexplicable perplexity and anxiety. 

In this peculiar frame there is less despair of an adjust- 
ment of the moral. forces of the soul, than where they are 
all combined in a false direction. In such a case, the indi- 
vidual employs in vain all his powers to realize his ideal 
of what it is to be a Christian. His sky is covered from 
day to day with unbroken cloud and gloom. But in these 
examples, black clouds and gleams of sunshine, wind and 
rain, are mingled together in utmost confusion. But the 
result is a speedy clearing up of the moral heavens into a 
cloudless and sunny firmament. 

We record here, in illustration, the instance of a lady, 
at the age of twenty, who had been in the unrecognized 
state for seven years, but had now come into that particu- 
lar phase of it just described. Possessing naturally marked 
peculiarities of mind, and being in a peculiar religious 
condition, her manifestations of feeling were of the most 
complicated nature. She gave expression at one moment 
to feelings, with reference to spiritual things, most revolt- 
ing and absurd, and at another evinced an uncommon 
apprehension and tenderness. Her mind was filled with 
unbelief, objections, and obstacles, which were made to 
appear the more hideous, because illuminated with occa- 
sional gleams of spiritual light. It seemed as if Satan 
himself were putting forth his last effort to retain domin- 
ion of the soul, against the strivings of the Spirit of God. 
Though she gave expression to feelings such as to dissi- 
pate all hope, yet the traces of spiritual light an<J suscep- 



52 



tibility which were mingled with them, produced the 
conviction that such a state of commotion must soon find 
a happy termination. So it was. As the contrary forces 
of tide and tempest agitate the ocean, and produce its puri- 
fication and tranquillity, so the conflicting and raging ele- 
ments of her soul soon wrought out the purity and peace 
of forgiveness and reconciliation with God. 

A state of unrecognized regeneration is not a normal 
and healthy regenerate condition. Its results are, in gen- 
eral, of an unhappy nature, its influence being felt in 
various ways throughout the subsequent Christian life. In 
many instances, however, it is overruled for good, being 
used as discipline for securing the person's advancement 
in holiness, and his qualification for eminent Christian 
service. It has been remarked that transition from this to 
a recognized state of regeneration is commonly regarded 
as original conversion. This transition is not always 
effected at once. Sometimes a partial relief occurs, suffi- 
cient to enable the person to profess religion, and perform 
Christian duties, while yet his enjoyment is impaired, in 
consequence of the unhealthiness of the previous state. 
This sometimes continues through life, and sometimes is 
followed by another experience, which has been called a 
" Second Conversion," or the attainment of a " Higher 
Christian Life." 1 

1 A volume recently issued, entitled the "Higher Christian Life," is de- 
voted to a discussion of this experience. While the volume contains much 
that is stimulating, and otherwise useful to the Christian, it appears to 
view the subject of which it treats from a false position. What the author 
calls " second conversion " — not meaning by it a second regeneration — is 
treated as if it were a legitimate experience superinduced upon a healthy 
regenerate state, constituting a higher Christian life, attainable, either grad- 
ually or suddenly, by all. The representation is, that one element of salva- 
tion is experienced in original conversion, and another equally important 



" SECOND CONVERSION " EXPLAINED. 53 

The proper view of this experience is, not that it is 
legitimate and necessary, nor perhaps that it deserves, in 
all respects, to be called a higher Christian life, but that it 
is compensatory, rendered necessary by a previous un- 
healthy or imperfect experience, and hence constitutes a 
higher attainment when compared with the previous con- 
dition, but not necessarily so when compared with a uni- 
formly developed Christian character. The sudden devel- 
opment of a particular feature before suppressed, may give 
to it unusual prominence, while the character, as a whole, 
may not be unusually developed. 

In regeneration, the person becomes a new creature in 
Christ, though upon an infantile scale. He has the begin- 
ning of a well-proportioned Christian character. The 
germ of all the graces is there, — the germ of trust in 
Christ for sanctification, as well as trust for justification. 
It is impossible that one should be produced without the 
other. A consciousness of either may be wanting, and 
hence its growth, through lack of cultivation, be sup- 
pressed, and the new creature become disproportioned. 
Trust in Christ for sanctification, may be more liable to 
this than trust for pardon. Circumstances may conspire 
to suppress this feature, while the others are developed. 
Subsequently, influences may combine to cause this previ- 

in second conversion. In the first, the sinner trusts in Christ for justifica- 
tion, in the second for sanctification. 

That such examples of Christian experience occur, is not questioned. 
The objection to the view taken of them by the author cited, is, that it pre- 
sents the Christian character out of its due proportions, by giving to this 
feature of experience too prominent importance, and thus depreciating the 
original and only conversion. It is objected, also, that it represents the 
original work of the Spirit in conversion as incomplete, and the introduc- 
tion of an entirely new element subsequently as essential. 

5* 



54 " SECOND CONVERSION " EXPLAINED. 



ously suppressed grace to react from its confinement, and 
come forth into unusual prominence. 

In unrecognized regeneration, the whole character is 
suppressed. In the case of unacknowledged regeneration, 
of long continuance, deliverance is liable to be delayed 
perhaps during life, and the injury never compensated in 
this world. In less confirmed stages, and in other aspects 
of the unrecognized state, reaction into a happy condition 
more frequently occurs. In such cases it is easy to con- 
ceive that the subsequent growth may become more vigor- 
ous, in consequence of the previous depression. Conscious- 
ness of trust in Christ for justification being more easily 
attained than that of trust for sanctification, this feature is 
likely to be recovered first from its oppressed condition ; 
or the recovery of the two may be simultaneous. The 
restoration of the former is commonly regarded as original 
conversion, and the restoration of the latter, "second 
conversion," while regeneration is prior to them both. In 
such cases, the result of this unusual spiritual discipline 
may be an uncommon Christian attainment, especially in 
the direction of trust in Christ. 

One cause of this, in unrecognized regeneration, is the 
fact that the first experience being unmarked by any 
recognized crisis, the person is obliged to base the evi- 
dence of his conversion preeminently upon faith, and not 
upon sight. Since he cannot fall back upon a marked 
initial experience to sustain his hope when weak, he is 
compelled to derive his evidence, to a greater degree than 
usual, from the constant presence of Christ, as would be 
better for those also who have been favored with a marked 
original conversion. There is, however, no uniformity in 
these exercises. All experiences are subject to great 
variation. 



" SECOND CONVERSION." 55 

Facts show that unrecognized regeneration often results 
in the happy experience which is sometimes called " second 
conversion." A case in point is that of a gentleman who, 
having experienced religion at the age of eight, without 
recognizing the fact, spent a series of years in trying to 
settle the question whether he had ever been born again. 
Not being able to determine it by reference to the past, 
nor by obtaining a new and diverse experience, he was led 
by the Holy Spirit to resolve to leave that question ever- 
more with God, and rely for his evidence upon a life of 
daily humiliation and penitence, trust in the atonement of 
Christ, and devotion to his cause. And the result is, entire 
freedom from doubt, and such a uniform and heavenly 
peace of mind, in trusting in the mercy of God through 
Jesus Christ, as is rarely attained. 1 

1 The examples cited in the volume mentioned above, of persons who 
have experienced " second conversion/' appear to be, originally, cases of 
unrecognized regeneration. Jonathan Edwards was, doubtless, converted 
in his boyhood, at a time of revival in his father's congregation, though 
he did not indulge hope for several years afterwards, and only as he 
attained to new experience. The religious history of Martin Luther con- 
tains evidence that the divine life was begun in his soul at the age of eigh- 
teen, though he did not recognize it until, in subsequent years, he had 
attained to a new and more marked experience. The exercises attendant 
upon his narrow escape from death by the thunderbolt, do not bear the 
marks of original conversion, but rather of the first stage of his transition 
from an unrecognized to a recognized and healthy regenerate state. At 
this time he obtains a consciousness of trust in Christ for justification, 
and, at a subsequent period, for sanctification. The author of the " Higher 
Christian Life" regards the occasion of the thunderbolt as the time of his 
original conversion, and the latter occasion as his " second conversion ; " 
whereas, his real conversion had, doubtless, taken place prior to the first 
event. The error, which is a common one, consists in regarding his com- 
ing to a full consciousness of his regenerate state, as the point of conver- 
sion. Edward Payson is mentioned as having experienced " second 
conversion," just before the close of life. His was originally a case of 
unrecognized regeneration, which may have been instrumental, in part, 



56 UNRECOGNIZED REGENERATION. 

Andrew Fuller seems to have afforded an example of 
unacknowledged regeneration, — having had intimations 
of his conversion, but rejecting them, and refusing to ac- 
knowledge himself as having been born again, until he had 
attained to a high degree of sanctifi cation, through the 
instrumentality of a subsequent marked experience. By a 
similar discipline, God seems to have qualified John Owen, 
Thomas Halyburton, and numerous others, for the emi- 
nent service to which they were called. In harmony with 
these examples of "second conversion," so called, those 
which have come under our observation, are uniformly 
instances of originally unrecognized regeneration. 

The view to be taken, therefore, of unrecognized regen- 
eration, in its connection with this happy experience, is, 
that while it is not a condition to be desired, yet, like 
affliction, it is sometimes overruled, and perhaps appointed 
of God, for a special end. What is unfortunately called 
" second conversion," also, is not a legitimate or possible 
experience in a healthy regenerate state, but is compensa- 
tory in its nature, or a resultant from a previously sup- 
pressed condition, and is commonly, if not always, con- 
nected with unrecognized regeneration, — since the causes 
which suppress one grace are likely to suppress another. 
A legitimate and healthy experience, doubtless, consists of 
a uniform development of all the Christian graces, in the 
proportions in which they are originally produced by the 
Spirit in regeneration. 

of the gloom which pervaded his Christian life, while it did not prevent 
his usefulness, but was perhaps overruled, and even designed, for its pro- 
motion. God may have seen that this discipline was necessary to his 
eminent service, and hence allowed him to attain to a cheerful view of 
himself just at the close of life, when his labors were done. Similar 
remarks are applicable, also, to Baxter, James Brainerd Taylor, and Ade- 
laide Newton. 



POSSIBLE. Oi 

This question must now be considered : What evidence 
is there that this class of persons are in a regenerate 
state ? It is to be remembered that they are not supposed 
to be in a healthy regenerate state, but in one which is 
oppressed for the want of nutriment and culture. Hence 
the evidences cannot be so full and clear as where there is 
a healthy and growing Christian life. The condition is 
exceptional, and not one which God designs man should 
ever occupy, except as he ordains all things that are. 

First, we remark, that an unrecognized regenerate state 
is a possibility, involving no absurdity, while abundant 
causes exist for producing it. And, moreover, we should 
expect just such phenomena to be attendant upon it as are 
exhibited. 

Secondly : These persons are thoroughly enlightened 
as to their sinfulness, their helplessness, and their need 
of salvation by Christ. They have a perception of spir- 
itual things, which harmonizes with that of all Christians. 
This is one of the signs of a renewed condition. "The 
natural man receiveth not the things of the Spirit, .... 
neither can he know them, because they are spiritually 
discerned." These, then, are not natural men. 

They are not only enlightened, but, for the most part, 
are humbled and penitent. They possess a tenderness of 
spirit, and sensitiveness to religious things, not common 
to the unrenewed heart. Nothing is more evident than 
that their natural pride has been bowed, though at times, 
as with every Christian, it reacts and rises again. It is no 
more true that they are sinful, and neglectful of duty, and 
sometimes disobedient, than that they are penitent on ac- 
count of it. This is the universal testimony of those who 
have for any length of time been subject to this condi- 
tion, even such as have been at times rebellious. The 



58 PROOF OF ITS POSSIBILITY. 

pangs of guilt and sorrow have followed hard upon the 
footsteps of disobedience. Their natural hardness and 
stupidity are removed. The fallow ground of their hearts 
is broken up from its lowest depths. This is their perma- 
nent condition, and one which cannot be predicated of un- 
regenerate men. The minds of these never settle down 
into natural stupidity and indifference. The uniform tes- 
timony of the unrecognized is that they are susceptible 
of religious impressions at all times ; are always stirred by 
Christian exhortation and appeals, and by the preaching 
of the gospel ; and are repeatedly anxious in seasons of 
revival, which, for a series of years, is not the case with 
unregenerate men. If awakening does not soften the soil 
of the heart, it hardens it. 

Thirdly : Their lives, in most cases, correspond with the 
supposition that they are renewed persons. In a very large 
proportion of examples they possess as much of the spirit 
of the gospel as most professing Christians. Where phe- 
nomena of a different kind exist, they may be as well ac- 
counted for as can many unfavorable appearances in the 
lives of acknowledged Christians. 

Fourthly: They create the same peculiar response in 
the hearts of others that is awakened by the Christian 
state, accredited as such upon common grounds. This re- 
sponse is elicited, though the judgment in regard to them 
is confused by other causes. 

Again : When such persons are brought into a healthful 
Christian state, the process does not in all respects bear 
the marks of original conversion. It is commonly mis- 
taken for it, but is essentially unlike it. It is better under- 
stood upon the supposition of a previous unrecognized 
regeneration. In some cases, the process involves no 
marked change ; in others, the exercises are not so deep 



FURTHER PROOF. 59 

and strong as would otherwise be expected ; in others 
they are strangely violent, and of unexpectedly brief dura- 
tion. There is no growing conviction of sin. There are 
no new convictions in kind. Relief is obtained differently. 
It comes rather in the form of renewed consecration to 
God, than of original brokenness of heart, submission, and 
acceptance of Christ. There is more of the creature's 
action, and less of the display of God's sovereignty. In 
the one case, the individual deliberately and earnestly 
resolves to come to Christ, to trust him and serve him; 
in the other, he is brought to Christ in a way that he 
knows not. When the subject of unrecognized regenera- 
tion is brought out of that condition, he manifests, also, 
greater maturity, more spiritual knowledge and strength, 
than would be expected in case it were his real conversion. 
In many instances, also, persons of this class have more 
striking evidences of their conversion than do the newly- 
converted, which serves to free them permanently from the 
doubts to which others, especially young Christians, are 
commonly subject. The previous state of unrecognized re- 
generation is compensated by unusual confidence. In short, 
it is according to the uniform confession of such persons, 
when they have examined their exercises, that at that time 
they had no vital change in their views or feelings. It 
is a change only in degree. Such persons also, in after-life, 
most commonly are in doubt about this as being their con- 
version. They think it possible they might have been con- 
verted before, yet conclude to disown it. Besides, at some 
period in their former lives, exercises having an appear- 
ance of true conversion are, for the most part, if not al- 
ways, discoverable. 

Finally: This is confessedly a peculiar religious condition, 
and one which, it is believed, can be accounted for only 



60 CONCLUSION. 

upon the hypothesis here submitted. It differs from that 
of unrenewed men in general, and from what the Scrip- 
tures call an enlightened, but reprobate state, to which 
some of its features have a seeming correspondence. It 
is evident that these persons are not among the reprobate, 
because they possess tenderness of heart, humility and 
penitence, and are also frequently, and doubtless always, 
eventually, brought into a healthful Christian state. And 
moreover, it is believed that this hypothesis will not only 
explain all the peculiarities in the case, but also furnish 
a key to the legitimate phenomena of regeneration, which 
is greatly to be desired as the means of reducing to unity 
and harmony the diversity of sentiment which exists in 
regard to the proper features of conversion, and the means 
to be employed for securing it. 



CHAPTER IV. 

REMEDY OF UNRECOGNIZED REGENERATION. 

In considering the remedy to be applied to this un- 
healthy religious condition, we shall inquire as to the 
means of preventing it, and then as to the means of 
its removal. So far as means for preventing it exist, we 
remark that they lie chiefly in the hands of the religious 
guardians and teachers of the young. The state of un- 
recognized regeneration ordinarily originates in the con- 
version of children, and commonly in times of revival. 
It is the tendency of the multiplied facilities for the re- 
ligious instruction of the young, to increase both the num- 
ber and the earliness of early conversions. The result is, 
that, of all the real conversions which occur, a larger pro- 
portion take place in youth and childhood, at the present 
time, than ever before. It has been shown that children, 
when truly converted, are less likely to make it known 
than adults; and that their conversion, for a variety of 
reasons, is more liable to be overlooked by others. 

The causes of unrecognized regeneration among chil- 
dren, are found in the characteristics of childhood, and 
in the nature of true conversion, and will always exist. 
~No improvement of their religious education will prevent 
it. The prevention is to consist chiefly in the application 
of instruction and encouragement at the time of conver- 
sion. Nor can these be applied subsequently with the 
same effect. If they are withheld just when most needed, 

6 



62 THE UNRECOGNIZED, HOW KNOWN. 

their loss can never be repaired. We do not mean that 
young persons, when first converted, need to be informed 
that they are Christians. This would be inappropriate, 
and worse than useless. They require to be nurtured in 
accordance with the fact that they are infants in the king- 
dom of grace. This necessitates the cultivation of a care- 
ful discernment of an initial experience, as it exists in chil- 
dren and youth, combined with a closer watchfulness over 
the feelings of the young at the time of their interest in 
religious things. So safe a judgment cannot subsequently 
be formed as to whether a change has taken place. 

The remedy of unrecognized regeneration pertains to 
the treatment appropriate to those who are still in this 
condition. But the question will first arise, how these 
persons may be known. To this it is answered, that they 
may be known by their peculiar language. All Christians 
speak a peculiar language, but these a peculiar dialect of 
it. They may be as readily distinguished, both from un- 
converted men and from professing Christians, by their 
language, as Christians are from unconverted men. The 
chief peculiarity which modifies their expressions is their 
belief that they are not converted. This is common to 
all persons of this class. If they are interrogated, or if 
it is intimated that they may have been converted, their 
belief assumes the form of a positive denial, made in a 
tone of peculiar sensitiveness. They have deep feeling 
about it. When asked if they do not desire to be Chris- 
tians, they answer that they do not know as they have 
any special desire; or, they do not think they have much 
desire; or, they have not such as they ought to have. 
They freely acknowledge that they ought to be Chris- 
tians, but do not think they ever shall be. They do not 
think religion is for them. If interrogated about former 






DIFFER FROM THE UNCONVERTED. 63 

exercises, they disclaim having had any, or such as were 
of any account. They had convictions when quite young, 
and were for a while interested ; but their convictions 
soon wore off, and their interest died away. 

These expressions differ from the language of uncon- 
verted men. They acknowledge that they are not Chris- 
tians, but do not assert it with so much positiveness and 
depth of feeling. They think they do desire to be Chris- 
tians very much, and at some time they shall be. They 
have always intended it, and have thought a great deal 
about it, but have neglected it. When they have a more 
convenient season, they mean to attend to it, and become 
true Christians. 

The reason which persons in the unrecognized state 
uniformly give for not believing they are Christians, is, 
that they do not live like Christians. If the suggestion 
is made that they may have been converted in early life, 
they declare positively that it is not possible they should 
have been converted and have lived as they have clone. 
The idea is revolting to their spiritual sense. This feeling 
these persons retain after being brought out into a recog- 
nized state. They have been so long accustomed to look 
upon their previous life as unregenerate, that it is almost 
impossible for them to change their views. 

These remarks will suffice to assist somewhat in identi- 
fying this class of persons. A safe judgment, however, 
can be formed only by a minute acquaintance with their 
entire religious history. Personal experience and observa- 
tion, moreover, are requisite to furnish facility in detecting 
this peculiar religious condition. The subject will be pre- 
vented also from awakening false hopes in the uncon- 
verted. If a person, not having hitherto indulged hope, 
is inclined to think that possibly he may be in the unrec- 



64 APPROPRIATE TREATMENT. 

ognized state, this will be proof that he is not so ; since 
those, who are in this condition uniformly disown it. ISTor 
is the case at all applicable to those who have once in- 
dulged hope, but lost it. 

Many individuals of this description are brought into a 
state of spiritual healthiness, in times of revival, under the 
same treatment that is applied to unconverted persons, 
this being well suited to certain aspects of this condition. 
Others pass through repeated revivals without any happy 
result beyond a new awakening, because of their need of 
treatment specially suited to their peculiar state. Xot 
unfrequently, also, God uses affliction to accomplish this 
result ; but this often loses its appropriate effect, for the 
want of being accompanied by a special application. 

Proper treatment will vary according to the state in 
which an individual may be found. In many instances 
of simply unidentified regeneration, the person is, to all 
intents and purposes, a Christian, except that he does not 
so regard it, and of course does not profess it. What he 
needs, therefore, is to be led to look upon himself as being 
in a regenerate state, and act accordingly. This is usually 
best accomplished by instructing him as to the nature of 
his religious exercises, showing that they are of a spiritual 
character, that his peculiar feelings are the feelings of all 
true Christians. He has not been accustomed so to regard 
them, and will be surprised, on a comparison of his feel- 
ings with those of acknowledged Christians, to discover 
their similarity. This will give him a new view of him- 
self; and he will gradually come to cherish hope, and be 
ready to perform any known duty. Any means by which 
such persons can be persuaded to take upon them the 
duties of a Christian, will be of service. Sometimes it is 
necessary for them to begin to act like Christians, to pro- 



NEW EXPERIENCE. 65 

duce a feeling that they are such. The action begets evi- 
dence, and then the evidence and the action strengthen 
each other. They may therefore be urged to make a pub- 
lic profession of religion without delay, since the longer 
it is deferred the more reluctant they will be to perform 
the duty. To exhort and pray with and for such persons 
as if they were unconverted, serves only to promote the 
feeling that they are not converted, which stands directly 
in their way. 

In other instances of merely unidentified regeneration, 
there seems to be needed, and often occurs, a renewed con- 
viction of sin, humbling of pride and submission to Christ, 
the exercises being frequently even more deep and strong, 
though of shorter duration, than in the first experience. 
This occurs where there has been long neglect of personal 
religious duties, such as secret prayer and attendance upon 
the means of grace ; also where there has been departure 
from a proper mode of life, apparent opposition to religion, 
and a resort to irreligious society or immoral practices. 
Hence appropriate treatment in these cases will be mostly 
similar to that which is adapted to unconverted persons. It 
differs from the last described, in that no intimation should 
be given to the individual that he may previously have 
been converted. He should be led to see his sin, espe- 
ially what light he has rejected and privilege abused, 
which will be the prominent features of his convictions. 

One important element should be introduced into the 
treatment of a person in this condition, which is not ap- 
propriate to an unconverted state. He should be urged 
to a committal of himself to one final struggle for his 
salvation, which, if it do not succeed, he will expect to 
be his last. He should be led, if possible, to resolve to 
commence an effort which must continue till he finds or 

6* 



G6 URGED TO COMMITTAL. 

is lost. He should be persuaded now, once and forever, to 
cast his soul upon the mercy of God, through Jesus Christ. 
He will be reluctant to make the committal, and will, per- 
haps, repeatedly decline; but the point must not be yielded. 
If it be gained, there is ground of confidence in a speedy 
and happy result. There is special reason to believe that 
the Spirit will use the means, because God already has the 
soul in charge. A work has been begun which must be 
completed. This will be felt by one who labors with such 
an individual, as it is never felt with regard to an uncon- 
verted person not specially under the Spirit's influence. 

This is presented rather as an illustration, than as a rule 
to be followed. It cannot be determined beforehand, in 
any given case, precisely what treatment would be appro- 
priate. Treatment appropriate to one case would not be 
to another, and what might be successfully employed by 
one person could not by another. We have presented the 
illustration, because such treatment has in many instances 
been attended with happy results. 

One thing in connection with this subject must be men- 
tioned in passing. It is, that many of the representatives 
of this class of persons are in a condition which encourages 
personal labor with them at any time. Some need to be 
brought under the influence of powerful religious awaken- 
ing. But many are at all times in a position well suited to 
constitute the starting-point of a work of grace among a 
people. They have constantly within them the germs of a 
revival. If these are developed, and the individual brought 
into a recognition of his regenerate state, it has the effect 
upon others of a real conversion. Special labor with un- 
converted men under ordinary circumstances, does not nec- 
essarily give promise of success. We may secure from them 
pledges and promises, but shall not have such a guarantee 



UNACKNOWLEDGED, HOW TREATED., G7 

of their fulfilment as exists in connection with the persons 
under consideration. 

It remains only to speak of the treatment appropriate 
to those who are in an extreme state of unacknowledged 
regeneration. And here we confess our ignorance of the 
means best adapted to their relief. They seem to baffle 
all efforts put forth in their behalf. No revival is suited 
to their case ; for they are already deeply, and even mor- 
bidly, awakened to a sense of their lost condition and need 
of Christ. New awakening only confirms their unhappy 
condition. All prayer, instruction, encouragement, and 
labor, they turn to their disadvantage. Their morbid state 
converts everything it feeds upon into nutrition for its own 
unhealthiness. If they are regenerate persons, they will 
be saved at the last; but whether they shall ever be 
brought into a healthful Christian state in this world, and 
by what specific means, we have yet to learn. We know 
not but they may die as they are, and, like the righteous 
in the twenty-fifth chapter of Matthew, be welcomed into 
the kingdom prepared for them from the foundation of the 
world, while denying their preparation to be the recipients 
of such a heavenly boon at the hands of a gracious Sa- 
viour. We leave them at the disposal of a Being whose 
judgments are unsearchable, and his ways past finding out. 



PART II. 
UNRECOGNIZABLE REGENERATION 

O R, 

HOPE WITHOUT FAITH. 



UNRECOGNIZABLE REGENERATION. 



CHAPTER I. 

ASPECTS OF UNRECOGNIZABLE REGENERATION. 

It has been already stated that there are many profess- 
ing Christians who do not know when they were con- 
verted. It is added now, that there are also others who 
do not know they never were converted. The former 
were said to be in a state of unrecognized regeneration. 
These are the subjects of what we shall call unrecogniza- 
ble regeneration, it being the opposite of the former, — the 
one being true regeneration taken for false ; the other, 
false taken for true. We shall use the term unrecogniza- 
ble as conveying this idea, denoting a merely assumed 
regeneration supposed to be recognized as genuine. This 
is an unrecognizable regeneration. 

The persons who compose this class must be distinctly 
borne in mind. We do not mean all who believe they 
are Christians, and are not; but only those who, without 
sufficient cause, suppose themselves to be such upon an 
evangelical basis. They are not intentional deceivers, but 
self-deceived. They are naturally honest, but spiritually 
hypocritical. 1 They think they are Christians, not know- 

1 For the distinction between natural and spiritual honesty, see Third 
Part, page 198. 



72 REALITY OF THIS STATE. 

ing that their piety is feigned. Nor do they think so un- 
wittingly, merely cherishing a vague fancy or idle whim, 
that they are converted. A religious change is experi- 
enced, closely resembling the new birth in form, but in 
spirit essentially diverse. 

That a class of persons who are self-deceived exists, is 
commonly admitted as probable. Our Saviour declares 
that many will say in that day, " Lord ! Lord ! " to whom 
he will say, " I never knew you." The most important in- 
quiry is, Who are they that compose this class ? Can they 
be known ? and can anything be done for their relief, or 
to prevent the self-deception of others? To meet these 
inquiries is, in the main, the present design. We shall 
seek to accomplish it by considering the aspects, the 
causes, the results, and the remedy of a state of unrecog- 
nizable regeneration. 

We shall describe some of the features of unrecogniza- 
ble regeneration by contrasting it with the unrecognized, 
to which, in each of its aspects, it stands opposed. 

The self-deceived professor of religion, in contrast with 
the subject of unconscious regeneration, represents him- 
self as possessing a highly positive consciousness of being 
under the Spirit's influence. Instead of being imconsci- 
ous, he is more than conscious. He brings spiritual things 
almost into the region of the sensible. His mind localizes 
them. It assigns to them exact limits and definite forms. 
The change he has experienced does not seem so subtle 
and refined that it is almost impossible for him to realize 
it, but distinct and marked. It is manifest to him that he 
is very different in all respects. His experience is not 
vital, pertaining to the temper of the heart, but one of 
form. It is a change of attitude in the religious affections, 
and not of quality. This involves motion, and hence 



DIFFERS FROM UNCONSCIOUS. 73 

an approach to what is physical and sensible, — it being 
characteristic of the natural man, as did Nicodemus, to 
take carnal views of spiritual things. Not having been 
taught by the Holy Spirit the peculiar dialect of the 
Christian, the language which the individual uses to de- 
scribe his change is common and unspiritual. He expresses 
himself in such language as, having "found a hope," or as 
having just " started" or "set out" to be a Christian. 1 A 
hope, instead of being a mysterious life in the soul, he con- 
ceives of as something which he has discovered and taken 
into his possession. His beginning to be a Christian is a 
"starting" or "setting out "to go somewhere. Or if he 
uses terms which Christians employ in relating their exer- 
cises, he impregnates them with the same common, natural 
spirit. This is because the natural man comprehendeth 
not the things of the Spirit. And he cannot express 
what he does not comprehend. 

In other instances, the exercises of the false professor 
are purely intellectual. His experience is in the head, and 
not in the heart; in his views, rather than affections. It 
does not reside in the consciousness, but in the understand- 
ing. It is on this account that such persons, in relating 
their experience, are often spoken of as being very clear, 
seeming fully to comprehend the work wrought in them, 
as they can any matter of intelligence or process of rea- 
soning, — intellectual operations being more easily compre- 
hended than heart-changes. The mysteries of godliness 
not having been brought before their minds, they relate 
what they suppose to be God's dealings with them by his 
Spirit, in an easy, familiar, business-like manner. They 

1 These and like expressions are unspiritual language, and constitute, at 
least, an unfavorable symptom, inasmuch as they denote an erroneous, 
natural conception of spiritual things. 

7 



74 DIFFERS FROM UXOR SERVED. 

can distinctly mark the bounds and progress of his myste- 
rious operations within them, from the beginning to the 
end. Sometimes, however, such persons do remark that 
they cannot describe their feelings, the reason evidently 
being that they have none to describe, — difficulty of utter- 
ance arising not from mysteriousness, but destitution of 
inward experience. 

The subject of unrecognizable regeneration seems to 
himself to have strong faith — so strong that it is almost 
turned to sight. It appears in this respect remarkable, and 
quite in advance of the faith of most true Christians. He 
thinks he is sensible, also, that his prayers are heard and 
answered — thinks he has the precise things asked for, and 
in the manner marked out. He asks and receives favors 
from God as he would from any earthly friend, compre- 
hending the process with the same ease. 

The false professor speaks as if he had a, full conscious- 
ness of the forgiveness of his sins. It is quite clear to 
him that they are all forgiven. He thinks he has a per- 
fect consciousness of loving Christ, and of being loved by 
him. He is as sensible that he loves Christ, and that 
Christ loves him, as he is that he loves his earthly friends, 
and is loved by them. His love for Christ, and his concep- 
tion of Christ's love for him, are of a temporal and carnal 
nature. There is nothing incomprehensible or mysterious 
in them. His religious sense easily and perfectly embraces 
both. Indeed, it embraces his whole duty to God, and all 
God's dealings with him. 

In unrecognizable regeneration we have the opposite of 
that which is unobserved. In this false work the individ- 
ual very distinctly observes the process which he is under- 
going. He looks at it, and reflects upon it, as leisurely and 
unconcernedly as if another, and not himself, were the sub- 



EXAMPLES. 75 

jcct of it. He inspects his anxieties and fears, his sense of 
sin and of God's displeasure, his repentance, and faith, 
and joy, and love, as coolly as if they were events of out- 
ward occurrence with which he had no vital connection. 
He notes the process of being slain and made alive in Je- 
sus Christ, as he would that of having an outer garment 
adjusted to his person, his inner life being scarcely more 
affected by the one than the other. He is more interested 
in his experience as a matter of personal history, than of 
right and wrong between himself and God. He conceives 
of it more as a desirable era in his career, than as an ad- 
justment of a serious difference between himself and his 
Maker, and hence is more careful to mark it. 

The subject of spurious conversion thinks he can almost 
perceive his exercises with the natural eye. The presence 
of Christ is conceived of as that of his almost visible 
appearance in human form, near the person or by his side. 
He speaks of the spiritual light that breaks in upon the 
soul, as if it were a physical illumination. 1 A young per- 
son, in relating her experience, declared that her room, at 
night, was actually lighted up, so that objects became visi- 
ble. She united with the church, but in a twelvemonth 
was excluded — her light having gone out. 

In other instances, the person has visions of spiritual 
things. Instead of walking by faith, he walks by sight. 
He has visions of Christ and heaven ; and because of 
these, he believes he is a Christian. A lady, desiring to 
make a profession of religion, stated that she seemed to 
herself to be knocking earnestly at the gate of the heav- 

i "We do not mean here that loveliness and beauty which sometimes 
come over nature when the sinner is forgiven, but something conceived of 
as a physical illumination, though, of course, understood not actiuiUy to 
be such. 



76 EXAMPLES. 

enly city. She saw the gate presently thrown wide open ; 
saw the golden streets, and the Saviour himself extending 
his arms, and inviting her to come in, a welcome guest. 
The narration affected her to tears ; but in half a year her 
vision vanished, and all appearance of piety with it. 

A young man, upon a sick-bed, supposing his end was 
near, professed to have met with a change. Pie conceived 
of himself as sailing off from the shore in a boat, which 
was fastened to the land by several cords, representing the 
ties that bound him to earth. He imagined himself as 
letting go of these, one after another, until he saw the last 
cut asunder, when his transport became intense. His 
unexpected recovery, however, soon dissipated whatever 
evidence he gave that he was prepared to die. In other 
instances, the individual observes the work of grace by the 
hearing of the ear. Passages of Scripture are distinctly 
uttered to him. Something seemed to say, "Thy sins be 
forgiven thee;" or he heard some other consoling Scrip- 
ture. 1 

1 These manifestations are to "be understood as occurring in the crisis of 
the work, and as constituting to the person's mind the leading points of 
his evidence. In most instances, if the individuals are interrogated as to 
whether they rest upon these things as evidence, they answer in the nega- 
tive, and perhaps honestly, though, after all, they are the primal source 
of their hope. They occur simultaneously with the removal of the bur- 
den, and commonly constitute its instrumental causes, which indicates 
that the work is not of the Spirit. 

The reader will understand that this is the portraiture of a false conver- 
sion, so far as it forms a contrast with um-ecognized regeneration, — the 
main idea being that the spirit of the one is too much suppressed to be 
healthy, while that of the other is too prominent to be true. 

The question may arise wherher some of these manifestations may not 
be found in a real conversion. AVe answer, that if any particular passage 
is interpreted according to the spirit of the whole description, it will be 
found to be inconsistent with that supposition. These are the manifesta- 
tions which false conversion commonly assumes. 






DIFFERS FROM UNREMEMBERED. 77 

Sometimes the person who is in a state of unrecogniza- 
ble regeneration, does not rely so much upon having defi- 
nitely observed the original change. He hastens over his 
first experience, puts off examination of it, and dwells 
upon present intentions and plans for holy living in the 
future. Though he cannot point to any definite period 
•when the change occurred, yet he thinks he distinctly ob- 
serves in himself Christian feelings, evidences, and fruits. 

The various phases of this aspect of the subject can 
be made familiar to the mind only by practical observa- 
tion. The tones and inflections of the voice, to be under- 
stood, must fill upon the ear. 

Persons who are deceived by a spurious conversion, often 
have a very distinct recollection of their experience. Ex- 
ercises of which they are so sensible, and which they so 
definitely observe and comprehend, are not likely to be 
forgotten. Not being so profound, refined, or mysterious, 
as to baffle the understanding, they are conveniently re- 
tained in the memory. In unrecognized regeneration, the 
event is sometimes forgotten, because less importance is 
attached to it than it deserves ; while here, for the oppo- 
site reason, it is very carefully remembered. Occasionally 
persons of this class seem to have laid up their religious 
experience in the memory with great care, for the purpose 
of thinking it over at their leisure, which they do with 
evident complacence and satisfaction. Their first exer- 
cises are the ground of their hope, and as such they are 
careful to preserve their recollection. They are so plain 
and easy to be understood, too, that they love to run 
them over. They say they remember precisely how God 
brought them along, as if they understood it well. It is 
flattering to their self-complacence and vanity to think 
that God should take special notice of them, and that they 



78 CONFIDENCE OF THE SELF-DECEIVED. 

should have so clear an experience, and be able to under- 
stand so perfectly the Spirit's operations with them, while 
others often are so much in the dark. Hence they are 
careful to preserve these grateful recollections. They re- 
member their experience better than they remember Christ. 

The self-deceived professor also believes he distinctly 
identifies his experience as being a gracious work. It pre- 
cisely meets his ideas of what a religious experience should 
be. This is, in part, because he is anxious to regard his 
conversion as genuine. He desires the comfort and ease 
of feeling that his case is all right with God, and will give 
him no more concern. This feeling overrules his honesty 
of heart. His self-righteousness predisposes him also to 
think more highly of his exercises than he ought. He 
conceives it altogether probable, beforehand, that they are 
sound and good. He has no suspicion that his heart is so 
vile as to deceive him. Besides, his experience is his own 
production, and would, of course, be according to his ideas 
of a proper one. Nor has he, on account of his spiritual 
blindness, any view of a genuine one, with which to com- 
pare it. He compares his own production with his own 
standard, and must of necessity suppose he identifies it. 
Hence his experience is of a model character. Its features 
are all good, and none are wanting. The spiritual frame 
is complete. He has kept all the Saviour's command- 
ments, and asks, "What lack I yet?" The frame is also 
clothed with beautiful graces. The new man is well to 
look upon. He takes particular satisfaction in gazing upon 
his comely proportions ; thinks he identifies the new crea- 
ture as being a true, spiritual man, and he thanks God for 
it ; — thanks God that he is not as other men are, especially 
that he is not like poor publicans. 

The false professor believes he distinctly identifies the 



THEIR FORWARDNESS. 79 

work of the /Spirit in his conversion. lie sees clearly that 
God designed that certain events which occurred in his 
history should be used by the Spirit to bring him to 
Christ. The death of a friend, the loss of his property, or 
some other affliction, mysterious to him at the first, he 
came to see were just such as were needed by the Spirit 
as the means for accomplishing his gracious work. Or, he 
recognizes very distinctly the design of God in appointing 
some sermon, or meeting, or friend, to be the instrument 
of his conversion. Sometimes a trifling incident occurs, 
or a reflection spontaneously springs up in his mind, lead- 
ing him suddenly to change his course and become re- 
ligious, in which he discovers a remarkable interposition 
of the Holy Spirit. He has great facility in discerning 
the mysterious influences of the Spirit upon his heart ; all 
of which is a work of mere religious fancy, or a sugges- 
tion of Satan. 

Unrecognizable forms also a marked contrast with ten- 
acknowledged regeneration. The folse professor is not 
reluctant to acknowledge himself a Christian. He has no 
inward struggle in regard to coming out from the world, 
and publicly professing the name of Christ. So far as 
propriety and modesty will allow, he is forward to do it. 
He is ready even to go beyond the word of the Lord, as 
did Saul, when he saved Agag and the best of the sheep 
and oxen for sacrifice. It is a source of pleasure to him to 
be called a Christian. His self-righteousness leads him to 
esteem it as a matter of right and just credit to himself. 
If this is questioned, he argues his own cause. His lan- 
guage is, "Lord, when saw I thee an hungered, and did 
not feed thee ; or thirsty, and did not give thee drink ? " 
" Have I not prophesied in thy name, and in thy name 
done many wonderful works?" He is even particular in 



80 THE FORWARDNESS OF 

regard to being acknowledged as a Christian ; is anxious 
to be respected as such ; thinks he is deserving of credit 
on the account, and desires to have his proper rank ac- 
corded to him. He is sensitive to being slighted, and will 
not bear rebuke. 

Oftentimes the false professor breaks away from worldly- 
pleasures and associates, and represents it as a great sacri- 
fice and a serious struggle; whereas it is merely a matter 
of pride and honor, such as that which prompts a man of 
wealth to wish it known that he is rich. He desires it to be 
understood that he has made a great sacrifice and struggle, 
in order to be esteemed a heroic Christian, and one of high 
attainments, forgetting "that obedience is better than sac- 
rifice," and that "the sacrifices of God are a broken spirit." 
The relation which such persons give of their experience 
is really an account of what good things they have done, 
and not what God has done for them. These manifesta- 
tions, however, vary according to the disposition. If the 
individual is naturally modest and sincere, he is still for- 
ward to profess himself a Christian; but his object is to 
strengthen his hope as w T ell as increase his security, — to 
which, he feels, that claiming publicly to be a Christian, 
and having his claim admitted, will greatly contribute. 
He declares himself to have been converted, and then 
implicitly asks of others if they do not indulge the same 
opinion ; so that by the mouth of many witnesses it may 
be established. 

The false professor manifests this forwardness to profess 
himself a Christian in various ways. He proclaims it in 
his pretensions to strict honesty in his dealings with men ; 
in liis benevolence and kindness to the poor; in abstaining 
from all immoral practices and irreligious society; in his 
advocacy of every system of benevolence and the cause 



FALSE PROFESSORS. 81 

of religion. He is ready to take his position with respect 
to these tilings at all times and in all places, — his supreme 
motive being to make himself appear to be, and so in- 
crease the probability that he is, a Christian. A proclama- 
tion is made of this in the matter and manner as well as 
in the forwardness of his public prayers and exhortations. 

This same forwardness to be acknowledged as a Chris- 
tian appears in the view he takes, and wishes to have 
taken of his experience. He interprets all the symptoms 
in his case favorably. By his practice, and his strong 
desire to have them so understood, he has become really 
well skilled in turning them all to o-ood account. The ten- 
dency of all his feelings is in a plausible manner to make 
good his case. ~Nor would he hesitate, as in the case of 
the New Testament Pharisee, to disparage the experience 
of other poor Christians to make his appear the more 
excellent. Though ignorant of it, this motive lies con- 
cealed behind all his utterances. It prompts him to 
insist that he is very greatly changed ; that he has been 
very deeply convicted of sin ; has great love for Christ, 
and enjoys prayer very much at all times. If doubt is 
expressed as to any feature of his experience, he has an 
explanation for the seeming deficiency, which appears to 
him satisfactory. He ascribes it to some unfavorable cir- 
cumstance attending the relation of it. He thinks he was 
not understood ; believes if he were to relate his exercises 
. again he would make them clear. He manifests great fear 
that it will not be understood so favorably as it ought to be. 

The deceived professor may at times have internal fear 
that all is not right, but he declines to acknowledge it. 
He seeks to explain away, or suppress it; and probably, 
for the most part, succeeds. If he acknowledges his 
doubts, he does it to confirm the apparent genuineness of 



82 UNRECOGNIZABLE REGENERATION. 

his experience, while he is .sure to have them very soon 
removed. His ordinary statement is, that he has no 
doubts; he knoics he is a Christian. The statement is 
made rather to produce confidence than give expression 
to it, as in the case of Micah, when he said, " Now hioio 
I that the Lord will do me good, seeing I have a Levite 
to my priest." His uniform attitude is that of self-defence. 
He professes a desire to know his true condition, but is 
unwilling ultimately to acknowledge it to be otherwise 
than hopeful. 

The same disposition to claim being a Christian is man- 
ifested in his self-examination, which he institutes rather 
to prove than ascertain the honesty of his profession. He 
conceives that the fact of his examining himself will be a 
favorable symptom ; and he designs that the result of it 
shall be favorable also, since he so conducts it as to secure 
that end. 

"We shall next exhibit some of the aspects of unrecog- 
nizable regeneration by comparing it with a recognized, or 
true and healthy regeneration. Of this it is the counter- 
feit. A spurious religious experience has all the apparent 
features of the genuine. This is because all the individ- 
ual's education, sympathies, and desires are in behalf of a 
change in the proper form. There is, ordinarily, a false 
mental process, which runs parallel with that involved in 
a genuine work. All the steps of the one are simulated 
in the other. There is a simulated conviction of sin, dis- 
tress and burden of soul, prayer, faith, loss of burden, 
view of Christ, peace, joy, love for Christ and for Chris- 
tians, and Christian enjoyments. The individual thinks he 
is thoroughly convicted ; thinks his sins are all forgiven ; 
enjoys prayer very much, and, for the most part, at all 



A COUNTERFEIT. 83 

times; loves Christ very much; his hope is strong and 
confident; he has great faith; repents of all his sins; has 
no doubts and fears, or seasons of darkness and gloom, 
except such as all Christians have. There is also outward 
reformation, corresponding in form to that which exists in 
the true Christian. The world is given up ; immoral prac- 
tices are abandoned. There is zeal in religion, in causes 
of benevolence, and activity in every good word and work. 

All these features may not be simulated in every case, 
as they are not found in every case of the genuine. As in 
the genuine, there will be in a given number of examples 
a varied combination of these features, so in the false, 
there will be a combination correspondingly varied ; and 
in a parallel series all the features of the one are quite 
sure to be exhausted in the other. 

The degree of the strength, suddenness, and violence 
of the exercises is also simulated, since this is dependent 
more upon the natural temperament than upon the Spirit's 
influence, — a gracious work being in perfect harmony with 
the natural constitution, not altering the original mould in 
which it is cast. As in true regeneration there is every 
degree of these, so it is in the false. The work sometimes 
appears to be sudden, deep, and violent ; at other times, 
gradual, less deep, and silent. Sometimes the change is 
accompanied with great outward reformation, zeal, and 
activity; and, again, it is externally quite unobservable, 
and the individual is retiring and inactive. 

The apparent permanence of the change is also well 
simulated. As in case of a legitimate work of grace the 
subsequent life appears sometimes to be steady, and uni- 
formly devoted to the end, and sometimes changeable and 
spasmodic, now ardent, and now stupid and cold; at one 
time backsliding and lapsing into worldliness, at another 



84 PERSEVERANCE COUNTERFEITED. 

reviving and growing in grace ; and as the individual 
sometimes runs well for a time, and then apparently 
meets with a disastrous fall, so is it, in all these respects, 
with a life which is subsequent to an experience that is 
false. All these aspects of the truly Christian life have 
their counterfeits in that which is spurious. 

A much larger proportion of the life that is attendant 
upon a genuine and healthy work of grace, is doubtless 
outwardly commendable, than in the case of a work which 
is merely assumed. But it cannot be denied that these 
externally more excellent aspects of the Christian life have 
their counterfeits, to some extent at least, as well as those 
that are less so. The world is full of examples illustrating 
the truth that self-righteousness may persevere in its out- 
ward forms, and its apparently good works, to the very 
end of life ; and the Scriptures teach that it will even 
plead them at the bar of God. 

We remark, finally, that unrecognizable regeneration is 
a counterfeit well calculated to deceive. No doubt, in 
many instances it is undetected by all but the Searcher of 
hearts. The first relation of it generally passes current. 
Better acquaintance with it produces a want of satisfac- 
tion and sympathy. This, as it continues, produces per- 
plexity and anxiety. It is felt that there is much about it 
that is good, but it never quite satisfies the Christian taste. 
Under a more patient and discriminating study and exam- 
ination, every feature of it comes to foil of exciting sympa- 
thy and satisfaction. Perplexity and anxiety are changed 
to sadness and pain. It proves itself to be a beautiful, well- 
constructed, and well-furnished house, built upon the sand. 

The last point in the aspects of unrecognizable regenera- 
tion is the comparison of it with an ordinary unregenerate 



NOMINAL REGENERATION. 85 

state. Viewed thus, it is a merely nominal regeneration. 
It presents the phenomenon of an unregenerate man 
attempting to wear the name of regenerate. It is the 
jmenomenon also of one attempting to act according to 
Lis name, and not his nature. The person has undergone 
a religious change which has the appearance of regenera- 
tion, but he is still as truly unregenerate as if he had 
experienced nothing. He is therefore one who deals in 
names, and not in realities. He is free in the use of re- 
ligious lamniao-e because he is ignorant of its meaning, like 
a trader in books who talks fluently about their titles and 
tables of contents, while he knows nothing of the topics 
of which they treat. Hence, with the Pharisee, he makes 
long prayers in public jflaces. He talks much upon re- 
ligious subjects, and talks well ; talks about religious expe- 
rience, duties, and doctrines, in all their aspects ; and the 
impression is that it is mere talk. What he says may be 
good, but there is a lack of something necessary to give it 
relish to the Christian heart. The preaching, prayers, and 
exhortations of such persons, are as hollow and false as 
their experience. They have the effect of mere sound. 
The language and sentiment are good, but they fail to 
affect the heart. The tones and inflections of the voice 
seem destitute of that peculiar tenderness, humility, and 
spiritual significance, which are the necessary offspring of 
a broken heart and a renewed spirit. The feeling of 
Christians respecting such persons is, that, for some reason, 
they do not enjoy their prayers and exhortations. They 
seldom speak of it, supposing the feeling to be peculiar to 
themselves, and the fault, perhaps, all their own ; and yet 
they are sincerely embarrassed and perplexed. 

Such persons are frequently among those commonly 
regarded as being very excellent Christians. They are 

8 



86 IMPRESSIONS MADE ON OTHERS. 

prompt, active, and even forward in the performance of 
all Christian duties. They are sober, honest, sincere; but 
others have the feeling, that while their exhortations and 
prayers seem to be good, yet they have no particular unc- 
tion. They are of a dry, heartless, business-like nature. 
They seem destitute of genuine meekness and reverence. 
They do not pray, but talk their prayers to God as they 
would to a man. They pray about everything in the sur- 
roundings of true piety, but never enter the Holy of 
holies. Christians do not like to judge and call them self- 
righteous, yet they cannot suppress the feeling that such 
persons make a merit of performing duty. At all events, 
they utter nothing, in prayer or exhortation, to which Chris- 
tian hearts respond. They seem to have no apprehension 
of spiritual things themselves, and hence they cannot talk 
about them in a significant or satisfying manner. 



CHAPTER II. 

CAUSES OF UNRECOGNIZABLE REGENERATION. 
Section I. 

To some it seems quite incomprehensible that a person 
should come to believe that he has passed from death unto 
life, while having no just ground for such a belief. The 
mass of Christians, though they often admit and speak of 
the dangers of self-deception, yet seem practically to have 
no apprehension of any individual examples of it. It is 
conceived of rather as a theory than as a matter of fact. 
If an individual, with apparent honesty, professes to have 
become a Christian, others feel no disposition to question it, 
or ask for further evidence. They see no reason why, if a 
man has the appearance of honesty, his word should not be 
credited in this matter as well as in any other. They can- 
not conceive how it is possible any one should firmly and 
honestly believe that he has experienced true conviction 
of sin, that his sins have been forgiven, that he loves the 
Lord Jesus Christ, and has pleasure in his service, when 
none of these things are so. 

In treating of the causes of unrecognizable regeneration, 
it will be remembered that the condition is one of self-de- 
ception ; that is, of natural honesty but spiritual hypocrisy. 
We are not therefore to assign reasons why men should 
seek to make others believe that they have been born 
again, when they do not believe it themselves (such in- 



88 man's religious nature. 

stances being comparatively rave) ; nor why they should 
believe it themselves, when there is no apparent ground 
for it ; but we are to assign reasons why men should un- 
dergo a religious change which has so near a resemblance 
to a work of grace, as thoroughly to deceive both them- 
selves and others. "We shall endeavor to present, first, 
some of the general causes of unrecognizable regenera- 
tion, and then describe the manner in which these combine 
to produce each of its features separately. 

It is here taken for granted that all will concede there 
are no causes adequate to produce a genuine work of 
grace but the Holy Spirit. Whatever result, therefore, 
may be produced by any or all ot'ier agencies combined, 
independently of the Spirit, cannot be a work of grace. It 
will also be assumed that whatever agencies are suited to 
j)roduce a genuine work, when controlled by the Spirit, 
are otherwise suited to produce a counterfeit of the Spirit's 
work. 

The first cause of a counterfeit of Christian experience 
— or, more properly, the ground out of which it springs — 
is marts religious nature. We mean by this his constitu- 
tional capability and tendency to recognize the existence 
and claims of some superior being, and consequently to 
perform various kinds of religious action. An impression 
prevails that all religious developments and phenomena in 
man's character must arise from the workings of the Holy 
Spirit. It seems unaccountable that any new movement 
or change in the direction of religion should occur except 
from this source. But this is perfectly well accounted for, 
in the fact that man is by nature a religious being. He 
has religious springs, a fountain of religious life within. 
His nature is composed, in great part, of strong religious 
forces. 



ITS INTERNAL FORCES. OU 

This being so, it is perfectly natural that religious phe- 
nomena and developments should be constantly occurring. 
These forces can no more be kept pent up in man than any 
others. It is true that his religious nature is all perverted ; 
but it is not on that account necessarily inactive and dead. 
Man is as active, religiously, as though he had never fallen. 
His fall perverted, but did not destroy his religious nature. 
Because the fountain of his religious life is bitter, the 
springs do not therefore cease to gurgle up, and the 
streams to flow. If man has a religious as well as a moral 
nature, we should expect to witness in him religious as 
well as moral phenomena and developments. 

The doctrine that every new religious development 
must be the fruit of the Spirit, supposes that the Spirit 
is the creator, and not the sanctifier of our religious nature. 
It supposes that regeneration is not a* change, but a pro- 
duction ; that it is a being born, and not being born again ; 
not a conversion, but a new endowment. It is as if a 
religious character should be engrafted upon a brutal 
nature. The Spirit's work, however, is not to create, but 
to sanctify what already exists. It is not to produce 
religious affections, but to change their quality. Some of 
the mightiest movements in the earth have sprung from 
religious sources unsanctified by the Spirit. The world is 
full of worship, independently of the Holy Spirit. The 
sun, moon, and stars, fish, birds, beasts, and every creature, 
have been the objects of it. How unwarrantable, there- 
fore, to regard every religious movement and phenomenon 
in man as the work of regeneration. This is but one of 
the many religious phenomena attendant upon the charac- 
ter of such a being as he. 

It may be objected that, though religious movements 
and developments may be otherwise accounted for, yet all 

8* 



90 ITS CHANGES. 

religious changes must be ascribed to the interposition 
of the Holy Spirit. Analogy, however, will teach that 
this is by no means a legitimate conclusion.' Whence 
spring the changes constantly occurring in man's mental 
and physical constitution? Are they not unaccountable, 
except as the ever-varying product of internal forces, now 
combined in one proportion, and now in another, thus 
constituting the mind of man self-capable, like all other 
living existences, of undergoing an almost endless permu- 
tation? Whence come the varied aspects of a plant, or 
the ever-changing expressions of the human face, but 
from a corresponding combination of the living forces 
within ? 

So it is with the ever-changing aspects of man's religious 
character, springing from the varied combinations of the 
forces of his religious being. Man, neither religiously nor 
morally, is like an engine propelled upon one single track, 
from which he cannot depart, except by some overpowering 
external force. His movements are characterized by all 
the variations of a living creature, impelled by the force 
of a multiplicity of muscles, bones, and limbs, united in 
every possible combination. If he has a religious as well 
as a moral nature, then he must be capable of religious as 
well as moral changes. He may occupy varying attitudes 
of disposition towards his Maker, as well as towards his 
fellow-men. He may undergo transitions from one re- 
ligious state to another, and no one of them be a return to 
favor with God. Hence the extreme unsafety of pro- 
nouncing every change of religious character to be the pe- 
culiar change wrought by the Spirit. Man's naturally re- 
ligious constitution presents a ground out of which there 
may arise many counterfeits of the Spirit's work. 

Nor is there necessity for such a conclusion, in case of 



NATURAL RELIGION. 91 

examples which bear a general resemblance to the Spirit's 
work. It would not be strange if the resultant action of 
the religious forces in man, variedly combined, and fre- 
quently changing, should occasionally assume, among its 
other forms, a very near resemblance to a genuine work 
of grace. It would be nothing remarkable if these changes 
should sometimes be sudden, in the line of good, and per- 
manent for a long period, even for life. Forces in the air, 
which have been for a time latent, but not inactive, often 
manifest their resultant action in a sudden and marked 
manner. Man's mental and moral powers often remain 
latent, but not dormant, for a long period, and then, by a 
sudden and striking outburst, exhibit the aggregate re- 
sultant effects of their long-continued action. So it is 
with his religious forces, without any interposition of the 
Holy Spirit. The social and lively daughter of wealth 
and comfort suddenly removes herself from the fond ex- 
citement of a busy world and the society of loving friends, 
into the solitary, life-long seclusion of the convent, to the 
grief of doting hearts, and the astonishment of all ob- 
servers. If the internal religious forces may suddenly pro- 
duce such a change of heart and life as that, would it be 
strange if they should sometimes assume the appearance 
of a striking work of grace, and impel to an abandonment 
of the world, and even of father and mother, and lead to a 
profession of the religion of Christ, in his visible church ! 
We inquire, next, what external influences there are, 
aside from the Holy Spirit, which combine to promote 
religious developments in man, and mould them into the 
outward form of a work of grace. Of those which pro- 
mote such developments are the influences of natural 
religion. These are abundantly adequate to produce re- 
ligious phenomena to no small extent. The monitions of 



92 RELIGIOUS EDUCATION. 

the natural conscience teach man, in some part, that he is 
a sinner. When he does wrong, they cause disquiet, and 
incite a desire for the return of peace. All the works of 
God tend to impress man with a sense of the Creator's 
wisdom, goodness, and power. All his providential deal- 
ings with his creatures also teach that he is angry with 
sin, and lead them to stand in awe of its just retributions. 

Man being thus possessed of an internal religious sus- 
ceptibility, and located in a scene exhibiting on every 
hand the attributes of Deity, cannot fail to manifest even 
marked religious phenomena. His natural conscience, the 
displays of divine skill in his own being and in the outer 
world in which he lives, and the mutual adaptation be- 
tween them, all combine to kindle on the altar of his heart 
the fires of worship towards some superior being. 

Of those influences which tend both to promote religious 
developments, and mould them into the external form of 
a work of grace, the first and most eifective is that of 
religious education. At the present time, almost as exten- 
sive means are employed for giving to the youth of our 
land a good religious as a good literary education. The 
utmost pains are taken not only to acquaint them with 
the doctrines of the Bible, but also to impress upon their 
minds the necessity of an experience of those doctrines. 
All our youth who are nurtured under truly Christian 
instruction, necessarily grow up into an educated belief 
of the necessity of undergoing a certain prescribed and 
marked change of feeling, called the "new birth," in order 
to escape the wrath and secure the favor of Almighty 
God. 

And not only are they instructed in the necessity of a 
work of regeneration, but in all the steps and features of 
the work. An educated knowledge of an initial experi- 



RELIGIOUS IMITATION. 93 

ence is of necessity ordinarily obtained prior to a vital 
knowledge of it. The process to be passed through is all 
marked out beforehand. So far, therefore, as the combina- 
tion and arrangement of the exercises is concerned, there 
is little difficulty. Acquaintance with their usual arrange- 
ment would most naturally cause them to assume a similar 
one. 

But how is it that, by the subject of a spurious conver- 
sion, the natural religious phenomena are intensified and 
wrought into what he confidently supposes to be spiritual 
exercises? Concerning this, we remark that an uncon- 
verted person's ideal of the new birth, though it may be 
correct in form, is necessarily false in spirit. The natural 
man can no more conceive of the essential spirit of a work 
of grace without the Spirit's aid, than he can experience it 
thus. And such a change as his education alone enables 
him to conceive, it may not be presumptuous to suppose it 
will enable him to experience. Besides, a change which 
conforms to the individual's ideal, and which he confi- 
dently believes to be the work of the Spirit, is quite 
likely to deceive others, as well as himself, as to its 
genuineness. 

There are also certain principles of man's religious 
nature which combine with his education to promote re- 
ligious exercises, and also to mould them into a proper 
outward form. The first of these is that of imitation. 
Man is as much a creature of imitation religiously, as in 
any other respect. He can scarcely prevent himself from 
imitating the experience of others, especially that which 
he venerates on account of its superiority. The person 
who has been educated under truly Christian influences, 
thus regards the experience of those who have been born 
of the Spirit. It constitutes the pattern after which he 



94 POWER OF SYMPATHY. 

would gladly be moulded ; and on account of Lis rever- 
ence for it, by a natural bent of his mind, almost before 
he is aware, he copies it. His own experience naturally 
becomes conformed to that which he so highly esteems in 
others, just as persons unconsciously fall into imitation of 
the habits of thinking and acting of those whom they 
regard as their superiors. 

When controlled by the Holy Spirit, this principle 
subserves a gracious result, but otherwise a counterfeit. 
The Christian, in seeking to induce a spiritual state in 
others, naturally and properly presents to them a pattern 
of the same, in his own feelings, for their imitation. In 
this manner he most successfully describes to them this 
condition, and secures the advantage of their imitation in 
inducing it. If the Holy Spirit put his seal upon the 
work, it is genuine ; if not, it is an imitation only. 

The next principle is the power of sympathy. When 
employed by the Holy Spirit, this contributes greatly to 
true conversion, but otherwise to false. It is the direct 
effect of sympathy, both to call forth our feelings, and to 
mould them into the form of those which enlist it. The 
work of the Spirit in changing the heart, is well calculated 
to enlist sympathy. It produces a change of the affections, 
by which they are made to go out, not only after God, 
but after man. Christians, in pointing out the way of sal- 
vation, naturally relate to others their own experience, in 
order to awaken their sympathy with a work of grace, and 
so incline them toward it. These are proper means. If 
we would be successful in leading men to repentance, we 
must ourselves have the spirit of repentance. So of all 
the Christian graces. But if the Spirit do not employ 
these means, the result will be the work of man, and not 
of God. Sympathy with a work of grace will be taken 



DESIRE AND EXPECTANCY. 95 

for the work itself. The sympathy, it is true, will be 
spurious, but no more so than the individual's conception 
of the Spirit's work. Hence he will not hesitate to accept 
the sympathy for the work. 

Another principle contributing to the same result is that 
of desire and expectancy. These also, when directed by 
the Spirit, promote true conversion ; but without it, false. 
Almost every individual who is soundly instructed in 
religious things, becomes desirous of being made the sub- 
ject of a change of heart. The uncertainty of life, and 
the dread of final punishment, render the experience of 
this change a matter of the deepest anxiety. Strong 
desire to be changed predisposes the mind towards it. It 
actually relaxes its fixedness, and inclines it towards some 
kind of transition. 

This is promoted by the instruction which the individual 
has received, that he must seek for a change of heart, and 
at the same time must yield himself up to being changed 
by the Holy Spirit. He therefore strives first to change 
himself, then to resign himself to being changed. He 
seeks to be in a changeable frame ; and the consequence is, 
that change of some kind must ensue. If the Holy Spirit 
control the event, his experience will be a gracious one; if 
not, an imitation. 

If one is not under the influence of the Spirit when he 
determines to seek to become a Christian, he is likely to 
be confident of success, since he has no apprehension of 
the greatness of the change. As the process advances, 
expectancy of a change is created. Distress or relief, or 
joy or sorrow, expected, soon comes — the material for them 
being furnished abundantly in man's religious nature ; but 
they will be a copy only, the material being unmoulded by 
the Holy Spirit. 



96 FALSE GRACES. 

Not' unfrequently, also, the imagination performs an 
active part. This occurs where there is a high degree of 
mental excitement. When the individual fails to experi- 
ence even his false ideal of a gracious work, the intensity 
of his mental excitement becomes increased. In such a 
state, the imagination can easily supply the deficiency. 
Having once passed from the region of the actual into the 
ideal, there is no longer any difficulty. The imagination 
can create love or hatred, joy or sorrow, assurance or 
doubt, faith or unbelief, happiness or unhappiness, intensity 
or moderation of feeling, as the natural desires may dic- 
tate,' or the case require. This imaginary process, how- 
ever, is not presented as a common, but an extreme one, to 
which recourse is had when others fail; though in ordinary 
instances of a spurious work, it may perform a more or 
less important j>art. 

False Graces. 

We proceed now to show how these several causes com- 
bine to produce each of the features of unrecognizable 



FALSE CONVICTION OF SIN. 

Every person who has been religiously educated, knows 
that he is a sinner. He has been taught the moral distinc- 
tions between right and wrong. Under the influence of 
religious training, his natural conscience admonishes him 
that he has been guilty of many things which were not 
right in the sight of God or man. He desires now to 
become a Christian. His first endeavor, therefore, is to 
realize his sinfulness. He reviews his life, and succeeds in 
bringing before his mind many actions and habits which 



FALSE CONVICTION OF SIN. 97 

he has always felt to be wrong. By his desire to conceive 
himself a sinner, he comes to look upon these things as 
being more heinous than ever before. These sins are such 
as every one is naturally aware that he is guilty of. They 
consist of open, well-known sins, such as profanity, lying, 
disobedience to parents, and violation of the Sabbath. Or, 
if he can recall none of these outbreaking, positive sins, 
he brings up his sins of omission. He reflects that he has 
never performed religious duties, as he ought. He has 
done nothing to promote the cause of Christ. He perhaps 
thinks he has not loved God so much as he ought to have 
loved him, or he has not been so grateful to him for his 
goodness as he should have been. 

Children are apt to make their convictions consist in 
disobedience to parents. They even weep over it, and 
think they were very great sinners on this account, while 
God is not in all their thoughts. When asked if they do 
not think that disobeying their parents was a sin against 
God, they answer in the affirmative ; but offence against 
their parents is uppermost, and hence the conviction is 
only natural. Openly wicked men are likely to make their 
convictions relate to such sins as profanity, lying, intem- 
perance, and Sabbath-breaking. They think they are 
great sinners because of these things. But this needs no 
spiritual illumination. If these are the leading features' of 
their convictions, as was the case with Micah, who had 
stolen eleven hundred shekels of silver from his mother, 
then they are false. Nor is it strange that a man should 
be led, without spiritual influence, to stop in his career, at 
almost any time, and think of these things, conceive them 
to be very wicked, and desire to reform. 

In this way the subject of a false experience is able to 
gather up much from his past life which he knows is not 

9 



98 . CAUSE OF FALSE CONVICTION. 

right. He is not smitten and bowed down, under a con- 
sciousness of guilt ; but he seeks to make himself out as 
guilty as possible. He is not startled at the disclosure of 
his awful corruption within, trembling lest greater, and 
still greater depths of pollution will every moment be 
opened to his view; but he is obliged to search, and ex- 
amine his heart and life, through and through, and inter- 
pret all his thoughts and acts in the most unfavorable 
light possible, probably more so than he thinks they really 
deserve, in order to establish in his mind a conviction of 
sin and guilt, which will warrant his regarding it as a 
tolerably fair ground-work of an initial experience. He 
has to labor to obtain his sense of sin, while true convic- 
tion is poured in upon the soul, like a flood. Oftentimes, 
indeed, the subject of a true work of grace does seek to 
be convicted of sin. This conviction, however, is not felt 
to be the fruit of his seeking, but it seems to come in upon 
him of its own accord. There is scarcely any connection in 
his mind between his self-examination and his sense of sin. 
The subject of a merely assumed work of grace is flat- 
tered, gratified, and encouraged at every new view of sin 
which he obtains; while the subject of a true one is 
ashamed, terrified, and disheartened at every new view 
which he receives. The one seeks after conviction, be- 
lieves he obtains it, and is well satisfied with his attain- 
ments, because he has searched so thoroughly ; the other 
seeks after it, but his seeking fails, when conviction seems 
to come upon him of its own accord. The result is, that 
the one thinks he has seen all his sins, and been thor- 
oughly convicted ; the other thinks he has seen only a 
part, believing lie has sinfulness not yet disclosed. The 
thorough conviction of the one is satisfying and gratifying 
to him, while tho partial conviction of the other is painful 



CONCEIVED AS A BURDEN. 99 

and mortifying. The one is convicted of superficial sins 
which appear, the other of depths of iniquity which do 
not appear. 

It is easy to perceive how any one who has been edu- 
cated at all religiously may come to see that he is a sinner, 
without spiritual enlightenment. The natural conscience, 
depraved and imperfect as it is, teaches every man this 
fact. If now a man desires to conceive himself a sinner, 
in order to become a Christian, it is very easy for him to 
intensify this natural conviction. He may even conceive 
himself to have been a great sinner against God. He 
reflects that God has done a great deal for him, while he 
has not really done much for God. 

Such a conviction is superficial and spurious, because 
the Holy Spirit has had no agency in producing it. It is 
not spontaneous, but labored. It resides in the intellect, 
and not in the heart. It is a conclusion, and not a convic- 
tion. The individual is obliged to make an effort to feel 
badly, and then does not very well succeed. 

Sometimes this false conviction assumes another form in 
the person's mind. He has been taught that one under 
true conviction commonly feels a heavy burden resting 
upon him. Heuce he seeks to bring a burden upon him- 
self, which is always easy to be accomplished. It may be 
a counterfeit of the true burden, produced in the way 
explained, made up of external misdoings and religious 
short-comings ; or it may be a substitute for it, composed 
altogether of other materials. It may be a burden of dis- 
satisfaction with the world, of disappointment in its enter- 
prises ; of poverty or affliction in the loss of friends, or the 
loss of health. It may be a burden of worldly sorrow, 
occasioned by the betrayal of friendship, or the misery of 
unhappy earthly alliances, or of mere fatigue from constant 



100 FALSE BURDENS. 

toiling up the rugged path of life, comforted by no earthly 
enjoyment, and sustained by no hope of a better life to 
come. These are composed of the consequences rather 
than the consciousness and guilt of sin. Such burdens are 
easily brought upon the mind and heart, without the 
Spirit's aid : indeed, it is difficult to keep them off. The 
effects of transgression are constantly pressing upon us, on 
every hand. They are prevented from penetrating men's 
souls, and settling down upon their hearts, by putting on a 
panoply of worldly care, business, and pleasure. Let this 
panoply be broken by failure or disappointment, let the 
energies be relaxed and the mind cease to be diverted 
from its own reflection, and the bitter consequences of sin 
will rush in upon the soul like a flood. 

In a season of religious awakening, therefore, when the 
mind is arrested from absorption in worldly pursuits and 
pleasures, to a contemplation of the end thereof, it can but 
be oppressed with a heavy burden of grief, anxiety, and 
sorrow. Having no knowledge of any other than that 
which is made up of the consequences of sin, the indi- 
vidual readily adopts this as the true burden requisite to a 
work of regeneration. If deep distress can be produced, 
in view, not of sin itself, but of its unhappy consequences, 
it is likely to be regarded as the distress desired. 

Such distress is far more easily acquired than that which 
arises from genuine guilt. The consequences of sin have 
a thousand various forms, while real guilt has but one. 
Guilt is fastened upon the conscience, while the conse- 
quences of sin are sensibly felt in every part. The latter 
are naturally realized in the external man ; the former is 
wrought in the heart by the Holy Spirit. 



FALSE REPENTANCE. 101 



FALSE REPENTANCE. 

The principal idea of repentance is that of sorrow for 
sin. This is a Christian grace which one easily comes to 
suppose he has in exercise without the Spirit's influence. 
The Bible recognizes a sorrow of the loorld, to produce 
which does not require the agency of the Holy Spirit. 
This worldly, or natural sorrow, is mere regret, and is 
quite likely to ensue upon natural conviction. A person 
of sufficient religious tendency to lead him to reflect upon 
certain open sins, such as disobedience to parents, profan- 
ity, lying, and Sabbath-breaking, in such a manner as to 
excite spurious conviction, could hardly fail also to exer- 
cise spurious repentance. A consideration of the conse- 
quences of these things is sufficient cause to produce it 
without the Holy Spirit. A person of respectable moral- 
ity must, upon reflection, regret indulgence in such sins, 
while every one who has had any religious education feels 
it to be highly proper that he should be sorry for all his 
sins, and, according to the strength of his natural con- 
victions, he will be likely to exercise natural sorrow. 
This, occurring in immediate connection with what is sup- 
posed to be genuine conviction, will most naturally be 
taken for genuine repentance. Repentance being also a 
retiring grace, and not of so marked and positive a na- 
ture as conviction of sin, or joy of forgiveness, is with less 
difficulty feigned. Not consisting so much in a mental 
struggle, but being rather a state of mind consequent upon 
sense of sin and humiliation, its existence may with less 
apparent inconsistency be assumed, without any corre- 
sponding mental exercise. Moreover, if it is considered 
that the disposition of a person under false conviction is 

9* 



102 FALSE SENSE OF FORGIVENESS. 

thoroughly self-righteous, the step to spurious repentance 
becomes inevitable. The unenlightened man thinks too 
well of himself not to believe that he is truly sorry for his 
sins. 

FALSE SENSE OF FORGIVENESS. 

It is surprising upon what insufficient grounds a person 
who is spiritually unenlightened comes to be confident 
that his sins are all forgiven. The sense of forgiveness is 
so refined a Christian grace that it is exceedingly difficult 
to be counterfeited. The general tendency of the subject 
of unrecognizable regeneration seems to be to take it for 
granted that sin is forgiven, rather than to acquire a spu- 
rious sense of forgiveness. If asked why he thinks his 
sins are forgiven, he can assign no reason ; but he thinks 
they are all forgiven. There seems to be somewhat of 
self-will about it. He is determined to think they are for- 
given. He is so blind and self-righteous that he can see 
no reason why it should not be so. He is sure he has re- 
pented of them all, and he believes they are all forgiven. 

Sometimes this belief of his being forgiven may be 
traced to some announcement which he conceives has 
been made to him to that effect, in the form of a passage 
of Scripture, or otherwise. 

When conviction 'has assumed the form of a burden 
resting on the heart, then the belief that sin is. forgiven 
is referred to a sudden and remarkable loss or removal of 
the burden. This takes place on this wise : The indi- 
vidual has been taught the necessity of a felt burden of 
sin as a feature in regeneration. He has also properly 
enough been taught the necessity of the removal of the 
burden, and, perhaps, as to the manner of its removal. 
Strong desire and expectancy, aided by man's natural 



HOW PRODUCED. 103 

power to mould himself into the form of his desires, are 
the chief agencies which produced the* spurious burden, 
and now they will be adequate to remove it. Relief felt 
to be sternly necessary, and anxiously expected, soon 
comes. And when it comes, it is as spurious as was the 
burden which gave occasion for it. 

In many instances the process of obtaining relief is in 
this manner : There is a burden on the soul ; there is 
trouble, yet not on account of sin, but only its unhappy 
consequences, in the form of embarrassment, or some kind 
of affliction. It is not a burden which has been produced 
by the Spirit, and hence has no vital grasp upon the sin- 
ner's being. Relief is desired. It is earnestly sought, and 
confidently expected. It is desired and sought not only 
for its own sake, but also as a sign that the sinner has 
passed from death unto life. Desire for relief, and effort 
to obtain it, soon become irksome. The sinner wishes the 
struggle were over. Delay is painful. Desire to experi- 
ence relief becomes modified into desire to feel that it is 
already obtained. He thinks he has sought sufficiently 
long; thinks it is high time relief had come; believes 
he has done all that is required, and sees no reason why he 
should not be relieved. He tries to feel relieved; exam- 
ines to see if he does not feel so ; thinks he does feel bet- 
ter, and is relieved. He hopes he is not deceived ; prays 
that he may not be, and believes he is not. Thus, by the 
play of spurious exercises, he removes his spurious burden, 
and rests upon a spurious belief that his sins are all for- 
given. 

In other instances the exercises are more violent. The 
imagination plays a more active part. The individual con- 
ceives that the change is to be a very vivid and striking 
one. He is impelled by some very powerful, selfish mo- 



104 FALSE REMOVAL OP BURDEN. 

tive to a most earnest seeking to realize his ideal of beino: 
born again. He brings all the religious appliances he can 
command to bear upon his feelings, in order to raise them 
to the highest possible pitch of intensity. The process is 
continued till human nature can endure it no longer. The 
relief which is obtained is merely the reaction of exhausted 
nature. In the morbid and unhealthy excitement to 
which the mind is subjected, it experiences very vivid im- 
pressions, sees great lights, and receives almost miraculous 
revelations. 

In some instances the mind undergoes a shock for 
which it is impossible to account, but having none of the 
aspects of a gracious work, though the subject of it re- 
gards it as most convincing evidence that he is born again. 
This occurs where undue means are used to excite the 
religious susceptibilities and passions. Reaction of some 
kind must ensue ; and since the person is deeply penetrated 
with a quite correct idea of the external form of a work 
of grace, the reaction almost necessarily assumes that form. 

Sometimes the removal of the burden is on this wise : 
The person has been imbued with the idea that he must 
pray for its removal, and must believe that his prayer is 
heard and he accepted. Thus by the merely natural force 
of a praying attitude of mind, he actually prays away his 
anxiety and distress ; and the removal of it is then con- 
firmed by his erroneous idea that it is his duty to believe 
that his sin is forgiven and he accepted. 

In treating of the formation and removal of the convic- 
tion and burden of sin in unrecognizable regeneration, we 
have thus far proceeded upon the supposition that the con- 
viction and burden are false, created and removed accord- 
ing to natural principles, the influences of the Holy Spirit 



CONVICTION WITHOUT CONVERSION. 105 

being not at all connected with the process. The doc- 
trine is, that the same means which the Holy Spirit appro- 
priates and makes subservient to a genuine work of grace, 
are, without the Spirit, suited to the production of a spu- 
rious work. The means which the sinner is to use to lead 
him to become a true Christian, and which promise to do 
so if he secure the interposition of the Holy Spirit, are, 
without His influences, likely to lead to self-deception. 

The question, however, may arise, whether genuine con- 
viction may not be produced by the Spirit, but removed 
by natural means. To this we reply, that it is difficult to 
determine the presence of the Spirit in connection with 
any given religious exercises, or the use of any particular 
natural means, since He appropriates these in perfect har- 
mony with the natural principles which regulate them. 
Inasmuch as spiritual operations do not stand out from 
natural exercises and means, either in manner or degree, 
so as to be distinct from them, no criterion is furnished by 
which to judge of their presence; or, at least, forjudging 
when the natural powers first begin to be affected by the 
Spirit's influence, though in more advanced stages of a 
spiritual work their presence might not be questioned. 
The Holy Spirit may strongly operate upon man when his 
natural powers are in a high degree of activity ; or He may 
do so but slightly, the intensity arising chiefly from natu- 
ral causes. Or, if the natural powers are in a moderate 
degree of activity, this may be ascribable chiefly to the 
Holy Spirit, and but slightly to natural causes. Hence a 
person may be in very great distress, and have but slight 
genuine conviction of sin ; or he may have less distress, 
with deeper true conviction. 

To some, facts seem to teach that a genuine conviction 
of sin, and burden on account of it, are sometimes induced 



106 FALSE FAITH. 

by the Spirit, and then removed in a natural way. In 
such cases, if they really exist, the removal of conviction, 
or of the burden, by natural means, is taken for forgive- 
ness. The Spirit is grieved away, and his departure 
taken for peace with God. The error is that which is 
commonly called mistaking conviction for conversion, 
which is comparatively rare. The more common form of 
error is, that the conviction is natural, and is removed by 
natural means. 

FALSE FAITH. 

A counterfeit exercise of faith is also most naturally 
and easily acquired. The conception of it, arising from 
religious education merely, is, necessarily, exceedingly in- 
adequate and superficial. It is, of all the Christian graces, 
least understood by the most experienced, and most read- 
ily supposed to be understood by the inexperienced. The 
natural element of human character in which this spiritual 
product is received, is a vessel so well suited to contain 
the heavenly treasure, that the container is quite likely to 
be mistaken for the thing contained. A merely intellect- 
ual belief is adopted as true faith. 

Sometimes the inquiring sinner, by means of his re- 
ligious education, conceives that the work of regeneration 
consists chiefly in the acquirement of faith. The necessity 
of deep conviction of sin, struggle with it, and removal of 
it, have no particular prominence in his mind. He has 
been taught that regeneration is often gradual, and con- 
sists chiefly in the gradual acquirement of faith. He is 
simply to believe in Jesus Christ, that He is able and will- 
ing to save, and that God is willing to hear his prayer and 
forgive his sins. In proportion as he has this belief, he 
is a Christian. 



HOW OBTAINED. 107 

This is very easily obtained. All persons who have 
been educated in an evangelical manner do naturally 
believe this, without any spiritual influence. With the 
Jews, in the time of Christ, it was not so. In general, no 
Jew believed that Jesus was the Christ, even intellectually, 
but by the Holy Ghost. He would not do it unless his 
heart was broken and humbled by divine grace. But now 
it is otherwise. That Jesus Christ was the Son of God, 
that he has power to save, and is willing to save, is readily 
believed by virtue of religious education alone. To be- 
lieve it is perfectly respectable. It involves no breaking 
of heart, no humbling of pride. It requires, moreover, no 
effort to believe it. It is a fact so well established, that 
persons rightly educated in religious things cannot resist 
it. All the individual has to do, therefore, as he supposes, 
is to seek to realize this fact more than he has done here- 
tofore, in a simply intellectual manner ; and that will be 
faith. By an effort of the will he strives, from day to clay, 
to work himself more fully into this believing state of 
mind ; and when he has attained to a tolerable degree of 
it, he calls himself a Christian. This type of unrecogniza- 
ble regeneration is not very uncommon. 

At other times the spurious exercise of faith comes in 
this way : The person has gained what he believes to be 
a tolerably good conviction and repentance, and he thinks 
that all he now needs is more faith ; he must simply be- 
lieve that God is ready and willing to receive him, with- 
out requiring any further change in his feelings — upon 
the supposition that he has already sufficient sense of sin, 
penitence, and humility. If he can believe that, it will be 
faith. His desire that it should be so, enables him without 
difficulty to cherish this belief. Or, at other times, the 
person's conception of faith is, that it consists of a belief 



108 FALSE HOPE. 

that God does hear him, and his sin is forgiven. He is taught 
that unbelief is sinful, and hence thinks it is sinful for him 
to doubt his acceptance with God. Such a faith as this is 
easily acquired, especially where the desire is so strong to 
believe what the person thinks he ought to believe. 

We remark, finally, that faith is so refined a Christian 
grace, that the unenlightened person is most commonly 
rather obliged to imagine, or take it for granted, that he 
has it, without possessing anything definite enough to be 
called a counterfeit. 

FALSE HOPE. 

The hope which is acquired in unrecognizable regenera- 
tion, is also a natural product. The ground out of which 
this counterfeit grace arises, is the natural religious hope- 
fulness common to mankind. Into this natural endow- 
ment Christian hope is engrafted. Originally the natu- 
ral stock was good. Man hoped in God. Now he hopes 
in himself. Hence this sin-induced and falsely-directed 
hope must be broken off, and a scion of grace inserted. 
Man must be brought to despair of himself, and hope in 
Christ. In unrecognizable regeneration, this natural hope, 
instead of being broken off and grafted, is, by a religious 
education, and other influences, nurtured into maturity. 
The counterfeits of a sense of sin, repentance, sense of 
forgiveness, and faith, lying about its roots, warm and 
stimulate it into an undue development. 

It is surprising how quickly this germ begins to shoot 
forth from the natural soil of the heart, — how little 
stimulus is needed to cause it to sprout and grow. In 
many cases it scarcely feels the warmth of even spurious 
religious exercise before its growth commences ; and when 



HOW IT ARISES. 109 

this takes place, nothing checks it. ISTo sooner does it 
begin to be nurtured by the other false graces, than it 
outgrows and throws back upon them its baneful shade, 
which, in turn, excites them also to a more weak and 
unhealthy growth. 

Sometimes this natural and counterfeit hope does not ap- 
pear among the other features of unrecognizable regenera- 
tion until they have become developed into their full pro- 
portions; when, being unable to suppress its pent-up forces 
longer, it bursts forth among them, and becomes the domi- 
nant feature in the counterfeit of the Christian character. 
In other instances, this Upas-tree of false hope springs up 
among other religious exercises which would give every 
promise of coming to a gracious maturity, were it not for 
the weakening, life-destroying shade which it casts upon 
them. When once hope begins to arise prematurely, it is 
quite certain to cause all otherwise hopeful struggles to 
become abortive of genuine results. It saps the life-blood 
of all true earnestness, destroys dependence on God, ar- 
rests the slaying Avork of the law, and prevents the soul 
from sinking down into renunciation and despair of self, 
where alone Christ will interpose and save. 

In this way, in multitudes of cases, a progressive and 
promising experience is arrested and defeated of its blessed 
results, just as the law-work seemed about to give way to 
grace and faith in Christ. In all instances where once the 
feeling of hope, if it be false, has gained the ascendency, 
it becomes the queen-passion in the soul. It rules and 
moulds all the rest. All the other feelings must assume a 
form corresponding to the individual's false conception 
that he has a hope in Christ. 

Oftentimes man's natural hopefulness, and its tendency 
to a premature and unspiritual development, is promoted 

10 



110 FALSE LOVE FOR CHRIST 

by the idea with which the person has become imbued, that 
the main object in becoming a Christian is to get a hope. 
This is the first and last thing to be sought for, the sum 
total of the entire process. The natural feeling of hope, 
common to every man, that he shall at last, in some way, 
be saved, under the pressure of religious awakening, is 
easily quickened, and developed into unusual strength. 
Then, guided by religious instruction, it simply defines 
the way in which it expects salvation, as being through 
Jesus Christ, and at once assumes the title of a Christian 
Hope. 

There is also a superficial haste in which everything is 
done, characteristic of our time and country, which im- 
parts its influence to religious things. A feeling exists 
that religious undertakings, revivals of religion, and even 
the conversion of an individual soul, must be prosecuted 
with great despatch. There is impatience with the delay 
which God may deem it necessary to employ, for purposes 
best known to himself, in order to accomplish his work of 
grace. The seeker after God is imbued with this feeling 
of haste, especially to begin to entertain hope. The point 
is illustrated in the interrogation of a lad, professedly seek- 
ing Christ, who asked if it was thought he could become a 
Christian in a week. The necessary result of such influ- 
ence upon the natural feeling of hope, unslain by the law, 
is soon witnessed in a state of unrecognizable regenera- 
tion. 

FALSE LOVE FOR CHRIST. 

The acquirement of a counterfeit love for Christ is also 
easily accounted for upon natural principles, and as the 
result of a religious education. When Christ was on earth, 
he was despised, both from political and religious consider- 



EASILY ACQUIRED. Ill 

ations. He was esteemed as a root out of dry ground, on 
account of the external aspect of his advent among men, 
as well as his real character. Men contemned the idea of 
being saved through a despised Nazarene. Individual and 
national pride forbade it. But now it is otherwise. The 
external character of Christ, the manner of his advent, the 
plan by which he proposes to save, are, so far as their 
judgments and intellectual tastes are concerned, perfectly 
acceptable to all who are soundly educated in religious 
things. There is the same reluctance and pride of heart 
with reference to being saved by grace, now as then ; but 
intellectually, Christ is honored. The original national 
and personal odium attached to his name has passed 
away, and given place to universal respect and esteem. 
The Jews who despised Christ are themselves despised, 
on that very account, by those who are as much averse 
at heart to being saved by grace as were they. All per- 
sons who have had a proper religious education are ready 
to profess a willingness, and even desire, to be saved by 
Christ. Their prepossessions, their intellectual tastes and 
judgments are all in favor of it. Nothing is in the way 
but an inherent self-righteousness, which, notwithstanding 
an intellectual sense of its propriety, yet absolutely rejects 
salvation by grace. Though the Jews are equally averse 
with ourselves to being saved by grace, yet we are not 
equally averse with them to being saved by Christ. If 
they must be saved by grace, they would rather any other 
than Christ would be their Saviour; but we would rather 
Christ than 'any other should be ours. 

It is, therefore, easy to see how much more readily love 
for Christ may now be counterfeited, than in the Saviour's 
time. Then there was little danger. Everything stood 
opposed to it. Now everything is in its favor. To pro- 



112 FALSE GRATITUDE. 

fess it involves no sacrifice, and is perfectly acceptable to 
men's intellectual prepossessions, judgments, and tastes. 
In consequence of an intellectual belief in Christ, and 
admiration of his character and way of salvation, almost 
all unconverted men suppose that, to some extent, they 
love him. They cannot conceive of themselves as being 
so wicked as to do otherwise. Hence, where the other 
Christian graces of conviction, repentance, and faith, are 
supposed to exist, a false love for Christ most naturally 
follows. Perfect assent to his character and plan of sal- 
vation, are taken for love. They are glad Christ has died, 
especially if by his death they think they shall be saved, 
■ — all of which may evidently be upon a selfish and self- 
righteous basis, while sin unlamented remains concealed 
in the recesses of the soul. 

It is obvious, also, how such persons come to conceive 
that they love Christ very much. If a merely intellectual 
assent to and delight in his character and work is perfect, 
and is taken for love, they would conceive of that love as 
being perfect. This feeling that they love Christ very 
much, is promoted also by their knowledge that they 
ought to love him very much, as well as by their selfish 
desire to reap the attendant benefits. 

Gratitude to Christ is intimately connected with love, 
and is counterfeited in a similar manner. The sinner re- 
flects upon what Christ has done. He has also a natural 
sympathy with his sufferings. Then he conceives that he 
has done and suffered all for him, and can but feel a grati- 
tude for it. But he has no true spiritual apprehension of 
the sufferings of Christ, or of his sin which occasioned 
them; and hence his gratitude, however great, must be 
unspiritual and fhlse. 

A counterfeit of love to God is also acquired in a simi- 



FALSE HAPPINESS. 113 

lar manner, without the Spirit's aid. When any one re- 
flects how much God has done for him, he can but feel a 
kind of gratitude. Almost all unconverted men suppose 
that on this account they really love Him. If, therefore, 
they come to believe that they possess the other features 
of a work of grace, they will not consider this to be want- 
ing. 

FALSE HAPPINESS. 

Happiness in religious things immediately consequent 
upon a change, is supposed to be a decided mark and fruit 
of grace. It has been stated that the subject of a spurious 
conversion represents himself as being uniformly very 
happy. He does not see why he should be so happy, if it 
is not because he has been converted. But there is ad- 
equate cause for great happiness in the confident belief 
that one is born again. It does not matter that such is 
not the fact. The unwavering belief that one has just 
passed from death unto life, that he has escaped the wrath 
to come, and been made an heir of immortal blessedness, 
in the company of saints and angels ; that all his sin has 
been forgiven, and that the favor of God is to be uni- 
formly enjoyed henceforth, must of itself produce very 
great happiness. Suppose some unhappy, unfortunate, 
and neglected child of earth comes to believe that he has 
suddenly been made an heir to an ample fortune, under 
circumstances promising all the earthly comfort heart 
could wish, — would it not, for a time at least, necessarily 
make him happy, even though there were no reality in it ? 
How much more must it be so with him who supposes he 
has reason to believe that he has been made an heir to 
everlasting mansions in the skies, though there were no 
reality in that ? 

10* 



114 HOW FALSE PROFESSORS 

If such persons are asked what makes them happy, they 
are likely to answer that it is because they believe their 
sins have been forgiven, or because they think they have 
found the Saviour. They answer as if their happiness 
arose from simply an intellectual belief that they have 
become Christians. And this is its source — the belief that 
they are Christians, not their being such ; the belief that 
sin is forgiven, not forgiveness. 

This is a spurious happiness, most naturally mistaken 
for the genuine. The true Christian may take pleasure in 
reflecting upon the fact that he has been born again ; but 
this is not the prime source of his happiness. He cannot 
so easily explain its origin. His happiness is a peace that 
passeth understanding. His rejoicing because he has 
become a Christian, is, at best, secondary. But with the 
false Christian it is primary. It is all the joy he has; and 
since he conceives himself to be a Christian, he supposes it 
to be Christian happiness. 

"VYe have represented the false Christian's happiness 
as produced by his belief that he has become a Chris- 
tian. Sometimes, however, this order is reversed. He 
believes he is a Christian because he is happy, and tljen 
his belief and happiness promote each other. In this case, 
the individual originates his happiness, by a direct effort. 
He has learned that when persons are converted they 
become suddenly happy. He seeks, therefore, to feel 
happy, as before he had sought to feel unhappy. He 
expects to feel suddenly happy; tries to feel so; examines, 
to see if he does not ; perhaps is asked if he does not ; 
thinks he does, and as he thinketh so he is. Or, if any- 
thing is lacking, his imagination supplies the deficiency. 

This spurious happiness is occasionally promoted, in the 
beginning, by a feeling of gratification with the thought 



BECOME HAPPY. 115 

of having got through with the difficult work of becoming 
a Christian. The process has been looked upon as trying 
to pride, to self-denial, and to the whole natural man. 
When, therefore, it is over, the individual is glad, as he 
would be upon the completion of any difficult undertak- 
ing. He would scorn the idea of being influenced by such 
a feeling, and probably could not be made to recognize it 
in himself, notwithstanding obvious manifestations of its 
existence. 

The false professor represents himself as being perfectly 
happy, because he experiences all the happiness of which 
he has any conception. He is uniformly so, because his 
happiness is not so elevated and refined as to suffer from 
the grossness and materiality of earth. It rests, moreover, 
upon his simple belief that he is a Christian, which, on 
account of his spiritual blindness, is not subject to varia- 
tion, arising from views of personal unworthiness, sinful- 
ness, and fruitless* strugglings after a better life. Every- 
thing goes smoothly with him, because he is ignorant of 
every source of alarm. 

The production of a fictitious happiness in performing 
the various external duties of religion, is easily accounted 
for. It has been stated that the false professor claims to 
enjoy prayer very much, and, for the most part, at all 
times. This is because he believes it does him good to 
pray, and secures the favor of God. On account of his 
entire self-righteousness and spiritual blindness, the self- 
deceived professor thinks his prayers are perfectly accept- 
able and pleasing to God. His common and special bless- 
ings, he imagines, come in answer to prayer. This is 
enough to make any mortal love to pray. The idea that 
the Ruler of the universe regards him with so much appro- 
bation as to confer upon him blessings on so easy and 



116 



familiar terras, must induce a self-complacence which can 
but be truly gratifying to the unrenewed man. If he 
thinks, as he does, that he can go to God and obtain bless- 
ings, as he would from any earthly friend, overlooking the 
necessity of contrition of heart and humiliation, having no 
conception of the infinite holiness of God, and of his own 
vileness in His sight, then it will be an exercise which he 
can but delight to perform. He will take pleasure in com- 
mitting his worldly business every day to God, and spread- 
ing before Him his daily wants, if he can believe that by 
this means his business is prospered, and his daily wants 
are supplied. 

To the unenlightened professor, this false enjoyment of 
prayer seems very great, or even perfect, because it is the 
full realization »of all that he has power to conceive, in the 
performance of this duty; but to the true Christian it 
would be as tasteless as would have been the husks to the 
prodigal, after having feasted upon the fatted calf. 

The false professor enjoys prayer equally well at all 
times, because his prayer is not de2)endent upon spiritual 
influence, and hence he can successfully offer it at one 
time as well as another. Nor is he, on account of his self- 
righteousness, ever oppressed with a sense of his un- 
worthiness to pray, or to have his prayers heard and 
answered. 

Occasionally it is understood by the false professor that 
the true Christian does not enjoy prayer at all times alike, 
and that this is a peculiarity of the Christian state. He 
therefore expects this peculiarity to exist in his own case, 
and desires it as an evidence in his favor. In this state of 
mind he easily discovers a slight variation in his enjoy- 
ment, such as every man finds in performing his daily 
Tabor arising from the modified condition of the various 



AND OF OTHER DUTIES. * 117 

springs and forces of human nature, but having no spiritual 
connection whatever. 

This natural variation of enjoyment in prayer is, how- 
ever, a weak simulation of that which is peculiar to the 
true Christian. If the individual were impressed with the 
idea that the Christian's enjoyment is uniform, then he 
would not recognize this natural variation, but would 
speak of his enjoyment as being uniform also. 

A fictitious happiness in performing other Christian 
duties, such as attendance upon public and social worship, 
Christian benevolence, and labor for unconverted men, is 
accounted for in a. similar manner. The basis of it is 
satisfaction with one's self for having performed these 
duties, combined with the feeling that God approves it, 
and that it will be productive of personal weal and safety. 
The individual cultivates a pleasure in doing these things. 
He tries to enjoy them, and to believe he does, as an evi- 
dence that he is a Christian. He shuts himself off from 
other enjoyments, and is resolved to have here all he 
has anywhere. Such a course will produce pleasure in 
these things, as it would in anything else ; but it must be, 
at the best, spurious. It will be a pleasure, not in the 
doing of these duties, but in the consideration that they 
are done. For the doing of them the unrenewed man has 
no Christian relish. His natural conscience approves him 
for seeking his happiness in this direction, and his unquick- 
ened conscience does not condemn him for seeking it in a 
false and unspiritual manner. 

These causes are adequate, also, to produce uniform 
pleasure in religious duties. Enjoyment which arises 
directly out of the spirit with which duty is performed, 
may and is quite likely to vary. But that which arises 
from reflecting that duty is done, does not vary. The one 



118 



is a life which is tender, dependent upon being nurtured, 
and liable to be impaired ; the other is a hard, unyielding 
fact, which cannot suffer. 

FALSE 

The sentiment prevails that if a professor of religion 
maintains a good external walk, and is religiously zealous 
and active, it must necessarily be the product of a renewed 
heart. This is especially so if his activity and good works 
are of long continuance. But when it is remembered how 
much more ready and willing men are to be saved by 
works than by grace, and what apparently excellent effects 
the working power of legal righteousness has wrought in 
the world, it will be felt that outward works can no longer 
be relied upon as an infallible sign of grace. 

We do not deny that men shall be known by their 
fruits, but insist that the fruits must be discriminated. 
The Christian is not to be known by legal fruits, nor the 
legalist by Christian fruits. The fruits of legalism are as 
plainly recognized in the Scripture as those of grace. The 
good works of the New Testament Pharisee were, out- 
wardly, of a most excellent character. They were even 
more abundant than the works of the publican, and, for 
aught we know, as long-continued. The house which the 
foolish man built was a legal work, and it was as well 
finished and furnished in every respect as was the house 
of the wise man. The two could not, probably, be distin- 
guished, except by digging down, and ascertaining that 
the foundation of the one was in the sand, and the other 
on the rock. So it is with the structures of legalism and 
of grace. They both appear well, and answer an equally 
good purpose, in all the ordinary circumstances of life, 



LEGALISM ANALYZED. 119 

until the last great storms come, which shall try every 
man's work of what sort it is. 

The works of legalism will necessarily assume the form 
of spiritual works, according as they are moulded by an 
evangelical education. The spirit of legalism can as well 
put on the forms of meekness, humility, penitence, un- 
worthiness, renunciation of self, faith, and reliance on 
Christ, as any other. There may be a legal spirit in keep- 
ing the law of grace, as well as the law of works. A man 
may be prompted by self-righteous motives in obeying 
Christ, as well as in obeying Moses, or reason, or Mo- 
hammed, or the Pope, or any other master. 

The spurious good works of unrecognizable regeneration 
will be more clearly accounted for, if we consider what are 
one or two of the elemental forces of legalism which 
impel to such works. First, it may be observed that it is 
in perfect accordance with man's natural constitution, that 
he should attempt to please God by his good works. He 
was created and endowed for this very thing, but by sin 
he has disqualified himself for it. Nevertheless, the same 
natural constitution still remains. When aroused to seek- 
ing the favor of God, the natural impulse of his whole 
being is, to do it by good works, as he always ought to 
have done, and always would do, but for sin. The result, 
when he is awakened by any other powder than the Holy 
Spirit, is a vitiated system of good works. When the 
Holy Spirit awakens, he also enlightens and humbles the 
soul into the method of grace ; but no other power at the 
same time enlightens and humbles. Hence, when awak- 
ened by any other, by whatever religious creed he may be 
guided, he goes forward in the line of works, despising the 
method of grace because of its humility, and exalting the 



120 FALSE DOUBTS. 

legal on account of his pride and blindness to its vitiated 
nature. 

Another motive-power which impels to legal w T orks, 
having a resemblance to the works of grace, and which 
especially incites to perseverance in them, is the fact that 
the individual has no other ground of trust. He has never 
yet rested his foot on the Rock. He has never dared to 
venture himself on Christ, and hence clings instinctively 
to his legal righteousness. He does it, too, with the perse- 
verance of a man who feels that it is his only safety. If 
he fall from his legality, he has nothing else to save him. 
He may at times feel that this is giving way, but, like a 
drowning man, he will cling to it as long as a plank re- 
mains. If his education and creed are evangelical in their 
character, his legalism will be evangelical in its form. 

FALSE DOUBTS. 

The subject of a false religious experience sometimes 
understands that Christians are, at times, subject to doubts 
and fears lest they may have been deceived, which are 
regarded rather as signs that they are not deceived. The 
false professor, therefore, likes to have some doubts him- 
self, and even expects them. He does allow himself to 
doubt for a brief period, in order to strengthen his hope ; 
but he does not really doubt, after all. His manner of 
speaking of his doubts, discloses their counterfeit nature. 
When asked if he has them, his answer is, "Yes; I sup- 
pose all Christians do." This is the reason he doubts, — 
simply because all Christians do. His doubts are there- 
fore superficial and weak. They are as weak, compared 
with real Christian doubts, as are his sense of sin, faith 
and hope, when compared with those which are genu- 



HOW CREATED AND REMOVED. 121 

ine. They are, therefore, quite as easily accounted for 
on natural principles, as are those. His hope being cre- 
ated by himself, he can easily for a time suspend it. This 
suspension of hope is doubt, and it is doubt of no greater 
depth than the hope whose suspension creates it. The 
false professor has no power to experience doubts like 
those of the true Christian. His conceptions of religion are 
all shallow, and his doubts and fears are equally so. He 
has no religion which he did not himself acquire, indepen- 
dently of the Holy Spirit. And he has no conception of 
the existence of any which he has not power to acquire at 
pleasure. Hence his doubts and fears cannot be very 
strong or alarming. He is pervaded with the feeling that, 
if he is deceived, he could easily seek again, and, doubt- 
less, the second time he should be successful. 

The removal of the Christian's doubts, also, is as readily 
counterfeited in unrecognizable regeneration as the pro- 
duction of them. The individual having produced them 
by the exertion of his own will, has power in the same 
way to remove them. His language respecting the mat- 
ter is, that he prays, and they quickly go away. But his 
prayer is only the exertion of his own will. 'Tis true 
that the force which he uses to remove his doubts is a 
feeble thing; but the thing to be removed is feeble also. 
It would be inadequate to remove a Christian doubt. 
This penetrates the very foundations of the soul, and re- 
quires the force of prayer which reaches the ear of God, 
and no slight or momentary application of that. He does 
not entertain his doubts as anything serious, nor does he 
suffer them to remain so long as to gain a grasp upon his 
being which he could not relax. 

We have thus far spoken of a class of doubts in unrec- 
ognizable regeneration which are nearly imaginary. In 

11 



122 INTELLECTUAL DOUBTS. 

some cases, however, there seems to be, for a time, a real, 
honest doubt on the part of the individual whether he has 
been made the subject of a work of grace. This has 
more substance than that just spoken of, but less sensi- 
bility and vitality, and, consequently, less painfulness, than 
the true Christian's doubts. It is based more upon the 
reason and judgment than either. The subject of such 
doubts, by reflecting upon what he has experienced, fears, 
in a moment when his better judgment prevails, and 
almost concludes, that it is nothing real after all. This is 
a simulation of what the Christian sometimes experiences; 
but it is a simulation only. It does not, like his doubts, 
penetrate his whole being through and through with 
alarm. With the Christian it is a sort of suspension of 
his life, and produces a kind of death-agony. In the other 
case it is a mere conclusion of reason, an exercise of the 
judgment. But, in view of this conclusion, there is no 
vital suffering. The soul, not having been quickened into 
life, has no susceptibility of death-pains. There is no spir- 
itual view of the heinousness of sin, or of God's anger, or 
the pain of final separation from God. There is the same 
basis of indifference, in view of the possibility of being in 
an impenitent state, as exists in a condition of unawak- 
ened and unacknowledged impenitency. Such persons 
have sometimes been persuaded to give up their hopes 
entirely, without any more pain in view of their condition 
than if they had never cherished hope. 

This class of doubts are removed by a like superficial 
and counterfeit process. Sometimes they lead to a kind 
of self-examination, which is as false and unspiritual as are 
the doubts which occasion it, and is in perfect keeping 
with all the other features and exercises of the assumed 
Christian character. The subject of a spurious conversion 



DOUBTFULNESS UNDERLYING CONFIDENCE. 123 

has no spiritual light to take into the dark chambers of Ins 
soul, and hence he has no means of conducting a true 
work of self-examination. A false examination, of course, 
results favorably to himself; or, at least, he interprets its 
results thus. He does not understand that the fact of his 
discovering nothing vile in himself, nothing contrary to 
what a Christian ought to be, is a sign that he has no spir- 
itual light, rather than that he has no sin, and should be 
interpreted against him ; but, having searched as thor- 
oughly as he has power to search, and finding nothing in 
himself, his doubts and fears are at once dispelled, and are 
also prevented from intruding upon his peace in time to 
come. 

There is another kind of doubts belonging to this state, 
which are on this wise. There seems to be a kind of sub- 
stratum of doubtfulness in the person's feelings, upon 
which rests a superstructure of great confidence, being 
the reverse of the true Christian's feelings, which have a 
foundation of immovable reliance with a superstructure 
of doubtfulness. This substratum of doubtfulness ex- 
presses itself in this way : " I don't know as I am a Chris- 
tian, but I think I am." The expression may have been 
called out by want of encouragement, or an expression of 
distrust on the part of others. The individual utters doubt 
for the purpose of furnishing occasion to establish his posi- 
tion more firmly, in others' minds and in his own. Sus- 
picion from without existing that the structure of his 
hopes may be ill-founded, he jostles it, first on this side 
and then on that, in order to prop and brace it up more 
firmly. 

In tbe previous discussions we have contemplated a 
merely assumed work of grace as resulting from a re- 



124 POOR COUNTERFEITS. 

ligious education which is correct, the falsity of the work 
arising from the fact that the Holy Spirit was not con- 
nected with it. In such a case, since the education is cor- 
rect, the work is not only false, but well counterfeited. 
In some cases, however, of partially erroneous instruction, 
a kind of change occurs which passes for a work of grace, 
but has hardly enough of the appearance of it to be called 
a counterfeit. An illustration or two must be mentioned. 

Sometimes an inquirer is taught that he can give his 
heart to God at one time as well as at another; or that he 
can do it at any given time, if he will only make the 
effort. He is told, in a religious meeting, that he can 
become a Christian before leaving the house, or before 
again closing his eyes in sleep, and is exhorted to do so. 
The result is, that, after having sought for a time without 
success, he determines to bring the matter to a final issue. 
He resolves that he will not eat, or he will not sleep, or he 
will bow down in prayer and will not rise, until he has 
found relief. Such a course is quite likely, ere long, to 
bring relief. If the individual is not under the influence 
of the Holy Spirit, the imagination will come to the res- 
cue, and induce a supposed relief before he has become 
reduced to any very extreme suffering of body or mind. 

Another similar method of spurious conversion is as fol- 
lows : The person has been taught that his becoming a 
Christian is to consist chiefly in his coming to a decided 
resolution that he will henceforth give up the world, break 
off his sins, and serve the Lord. His change of heart is 
to consist in his solemnly determining to be no more a 
worldling, seeking after the pleasures and riches of earth, 
but to abandon these, and live a truly Christian life. He 
is to make up his mind in a deliberate manner, to deny 



FALSE TREATMENT. 125 

himself, to cast off his pride, and devote himself to true 
religion. 

Such a work is easily performed. The individual reflects 
that it is a very important and necessary thing to become 
a Christian. He always meant to do so at some time, but 
could never fully make up his mind to give his attention 
to it until the present. JVbw, he thinks it is his duty. 
Some affliction, or disappointment, or religious awakening, 
or an aj:>prehension of the termination of life ere long, 
leads him at once to adopt such a course. Without any 
breaking of heart or deep emotion, he comes out, deliber- 
ately and coolly, from the world, breaks off from his use- 
less or vicious pleasures, and professes to be on the Lord's 
side. He feels determined to persevere and see the end 
of the Christian race. His natural conscience approves 
the change, his spiritual blindness does not detect the 
error, and so he actually takes a self-righteous pleasure 
and satisfaction in the course he has chosen, believing this 
pleasure to be the enjoyment of true religion. 

§ II. — False Treatment. 

We have thus far treated of man's naturally religious 
character, and a religious education, as sources of a coun- 
terfeit of regeneration. The principle adopted is, that 
without a naturally religious constitution, man would be 
capable of experiencing neither a true nor a false conver- 
sion ; and that without a religious education to some ex- 
tent, he is not likely to experience either. And, more- 
over, that education which gives most promise of a truly 
gracious result, if it be appropriated by the Holy Spirit, 
is most likely to produce a counterfeit of it, if the Spirit 

11* 



126 COMING TO CHRIST 

is not bestowed ; and the more perfect the education, the 
more perfect will be the counterfeit. 

TV T e inquire now what connection religious treatment has 
with the subject under consideration. And here it may 
be remarked that a perfect religious treatment cannot, as 
in the case of a correct education, be conceived of as con- 
tributing to a false conversion. This may, however, be the 
case with the best religious treatment that can be received 
from the wisest and best of Christian men. Such treat- 
ment, through want of perfect spiritual insight, may be 
ill adapted to the end desired. By a slight want of fitness 
in some word of counsel or exhortation, the feelings of 
the seeker after God may be turned into a channel which 
shall lead to an unspiritual issue. That treatment which 
to human wisdom may seem best suited to a particular 
case, may, under the Divine eye, be seen to be quite the 
reverse. This being so, it is evident that much of the 
common, but well-intended treatment to which inquirers 
are necessarily subjected, must not only in some cases frus- 
trate the end sought, but in many others lead to an issue 
which is false. 

Perhaps no kind of false treatment is more general at 
the present time, and more likely to lead to spurious con- 
version, than that of urging inquirers to embrace the gos- 
pel, to the neglect of an endeavor to secure conviction of 
sin. Constantly to urge and press it upon men to em- 
brace the gospel, in such terms as "to come to Christ," 
" to give their hearts to God," " to believe in Jesus," " to 
accept of a Saviour," before they have any real sense of 
sin or of their need of a Saviour, must often result in a 
spurious work. Such treatment, so far as it has any 
effect, forestalls the foundation-work of regeneration. 

It may be said that these exhortations are intended to 



without conviction. 127 

embrace conviction of sin and being slain by the law. If 
so, then it is objected that they do not make the impression 
intended. Men are strongly inclined to pass over, in the 
easiest manner possible, their sin against God, and seek to 
become reconciled to him without a recognition of it. 
When, therefore, God is represented to the sinner as mer- 
ciful only, and the sum of regeneration is exhibited as 
consisting in singly "coming to Christ," "believing in 
Jesus," " giving the heart to God," and " accepting the 
Saviour," he is quite likely to ignore the fact that he is a 
sinner, and that God is angry with him for it. There must 
be a direct declaration of that truth, in the most positive 
terms ; otherwise he will regard God's mercy simply as 
goodness. He will look upon Christ, not as an atoning 
Saviour, but only as a kind and sympathizing friend. 

Or, again, it may be objected that these are scriptural 
exhortations, and that we have the sanction of divine 
authority for their use. To this we answer that no objec- 
tion is made to the use of these exhortations, in a proper 
manner, and under appropriate circumstances. Neither 
Scripture invitations nor precepts are to be indiscrimi- 
nately employed. The objection lies against urging per- 
sons to accept of a Saviour before they feel any need of a 
Saviour, which is powerless, as it would be to invite men 
to drink when they are not thirsty, or eat when they are 
not hungry. Christ said, " Come unto me all ye that labor 
and are heavy laden, and I will give you rest." But the 
exhortation is not to those who do not labor and are not 
heavy laden. Such could not rest if they came. " The 
law is our schoolmaster to bring us unto Christ." The 
objection lies against Christians attempting to take the 
work of the law into their own hands, against their invit- 
ing the sinner at once to Christ, without first directing him 



128 INVITATION POWERLESS. 

to the law, to be instructed thereby, and convinced of his 
need. 

Christ should be exhibited agonizing on the cross, to 
prove that men have need of a Saviour, and to cause them, 
to realize it. Conviction of sin may be sought by means 
of the law or the gospel, either or both, as in any given 
case may be deemed most effectual. But is it not in vain 
to urge men to come to Christ, to accept of him as a 
Saviour, till this end is gained ? He himself declares that 
he came not to call the righteous — those who think them- 
selves righteous — but sinners to repentance. The reason 
men do not come to Christ is not so much because they 
are not enough invited, as it is because the invitations, 
even of Christ himself, are powerless upon them, since 
they do not feel their need. When men see that they 
are sinners, that they have not only violated the law, 
but trodden under foot the Son of God, and that there 
is no way of escape for their guilty souls but through 
Jesus Christ, they will, almost instinctively, like the blind 
man, cry to him for mercy. They can hardly be kept 
from embracing him. They will, at most, need to be 
pointed to him, with the exhortation, " Behold the Lamb 
of God!" 

The treatment which is regarded as liable to produce 
a false effect seems to be based upon the supposition that 
men naturally feel that they are in a lost condition, es- 
pecially if they have been religiously instructed. Hence 
they are urged to come at once to Christ, and trust in him ; 
and the only conception they have, or can have, of the 
exhortation, is, that they are to come and live for Christ, 
promote his cause, and trust in him for blessing; whereas 
they should feel that they are in no condition to enter his 
service till they have first repented of their sin. They 



ALL MEN BELIEVE. 129 

cannot come to him as their master, until they have 
first come to him as their atoning Saviour. He will not 
receive their service till they have been washed in his 
blood. 

Objection does not lie against employing these exhorta- 
tions in public address, if they are not used out of due 
proportion, when compared with instruction and exhorta- 
tion pertaining to the law and sin. Nor does it lie against 
their application to an anxious sinner, personally, if the 
law has already done its work in his heart, although in 
such a condition there will seldom be occasion for the 
exhortation. But to invite the sinner to trust at once in 
Christ, and accept of a Saviour, when the commandment 
has not yet come and revived his sin, must either produce 
no effect upon him, or a spurious one. 

It has been shown that circumstances, essentially affect- 
ing the use of exhortations to believe and trust in Christ, 
have materially changed since these invitations were em- 
ployed by him and his immediate disciples. The Jews, as 
a people, did not believe in Christ intellectually. They 
were bitterly opposed to acknowledging him as their 
Saviour, for a variety of reasons, aside from their natural 
disposition to trust in their own righteousness, and their 
unwillingness to be saved by grace. At the present time 
it is not so. Men do believe in Jesus Christ intellectually. 
Intellectually, they are perfectly willing to trust in him. 
The only hinderance to their acceptance of him is their 
natural self-righteousness, and consequent want of a felt 
necessity of having any Saviour. To exhort men to be- 
lieve in Jesus and come to Christ, therefore, has not the 
same power now as when these exhortations were originally 
employed, since it does not now, as then, constitute the 
outward consideration over which the heart of the sinner 



130 GOD, CHRIST, AND MAN. 

breaks. Then a merely intellectual acknowledgment that 
Jesus was the Messiah, was an unmistakable sign of faith. 
It was certain proof that the law had done its work, and 
that the heart of the sinner was broken on account of sin. 
Then an intellectual belief in Christ, and willingness to 
accept him, came only after conviction of sin ; but now it 
goes before, and that, too, very far. 1 

It clearly follows, therefore, that to exhort men to come 
directly to Christ, to trust wholly in him, just as they are, 
and accept of him as their Saviour, where there is no con- 
viction of sin, is well calculated, so far as it has any effect, 
to cause a merely intellectual belief and trust in Christ as 
a friend, to take the place of conviction of sin, and a hearty 
embrace of Christ as an atoning Saviour and glorious 
Redeemer. 

Man's primary relation is toward God as his Creator, 
Lawgiver, and Benefactor, while his relation to Christ as 
his Redeemer and Saviour is secondary and intermediate. 
Repentance is to be exercised toward God, and faith to- 
ward our Lord Jesus Christ. At the present time, man's 
relation to God as the Lawgiver is greatly neglected. 
Christ is urged upon the sinner as a Mediator between 
himself and God, before he realizes that himself and God 
are at variance, or that there is any need of mediation 
between them. Acceptance of Christ, therefore, becomes 
forced and unnatural, whereas it should be spontaneous 
and earnest. This arises from the liability of the public 
mind, in religious things as well as in others, to become 
unduly swayed in one direction, and so lose a well-balanced 
view and practice of the entire scheme of grace. The 
evil, moreover, perpetuates itself. The greater the momen- 

1 If there were exceptions to these statements, they were doubtless rare. 



KEPENTANCE AND EAITH. 131 

turn in a given direction becomes, the greater it is liable 
to become, until it expends itself, and a violent reaction 
ensues. 

It should be added, in confirmation of the above, that 
while an acknowledgment of faith in Jesus Christ fur- 
nished the ultimate test of the conversion of a Jew, yet 
the Scriptures enforce the duty of repentance as abun- 
dantly as they do that of faith ; and when they occur in 
connection, repentance takes the precedence. "John the 
Baptist came preaching in the wilderness of Judea, and 
saying, Repent ye, for the kingdom of heaven is at hand." 
" From that time Jesus began to preach, and to say, Re- 
pent, for the kingdom of heaven is at hand." " And he 
called unto him the twelve, and they went out and 
preached that men should repent." "Then Peter said 
unto them, Repent and be baptized for the remission of 
sins." " God commandeth all men everywhere to repent." 
"Jesus came into Galilee preaching the gospel of the king- 
dom of God, and saying, Repent ye, and believe the gos- 
pel." Paul, also, declares that he "taught publicly, and 
from house to house, testifying both to the Jews and also 
to the Greeks, repentance toward God, and faith toward 
our Lord Jesus Christ." 

Another mode of treatment which contributes very 
strongly to produce a counterfeit of a work of grace, is 
that arising from the sentiment that all persons who are 
seeking to become Christians must be uniformly encour- 
aged in their efforts. No discouraging aspect of the sub- 
ject must ever be presented to their minds, lest they should 
be disheartened, and their efforts relaxed. To talk to 
inquirers of God's purposes, of sovereign grace, of human 
inability and utter dependence on the Holy Spirit, is but 



132 ENCOURAGING INQUIRERS. 

to cripple their courage, and defeat their salvation. Many 
Christians fear to have inquirers told that "No man can 
come unto Christ except the Father draw him," and that 
" it is God that worketh in them, both to will and to do," 
lest they shall feel their weakness and dependence, and 
so abandon their endeavors to come to Christ. 

Such treatment, applied uniformly and indiscriminately 
to every stage of religious inquiry, is, in all but a few 
exceptional cases, likely to result in a spurious conversion. 
It does indeed greatly increase the number of nominal 
Christians, and as greatly prevent the increase of genuine 
ones. " No man can come unto Christ except the Father 
draw him." There is no encouragement for the sinner, 
whatever, unless God, of his own free and sovereign grace, 
have mercy on his soul. To realize these truths is the 
fundamental part of a work of grace. The sinner must 
be reduced to absolute despair of all his own efforts, before 
he will flee to Christ. The process involves a state of 
extreme discouragement and hopelessness. The sinner 
must see that every other resource and refuge is gone, 
before he will fall at the foot of the cross for mercy. He 
must be brought actually to taste of death, before salva- 
tion can become most sweet to his soul. It is thus that 
" the righteous are scarcely saved," and only thus that a 
Saviour becomes most precious. 

Carefully to suppress, therefore, every word of alarm to 
the sinner, and constantly hold up before him a hopeful 
prospect of success in his efforts, is to use the direct means 
to defeat the end in view. The seeker after God who is in 
a state of hopefulness that he shall soon realize the object 
of his search, is yet in a very unhopeful condition. He 
has not begun to appreciate the danger to which he is 
exposed, nor the dreadful wrath of God toward him on 



CONVERSION NOT EASY. 133 

account of sin. To encourage such hopefulness, is to 
ignore the sinner's sin, the holiness and justice of God, 
and the sovereignty of the Holy Spirit. 

To effect a reconciliation between God and the sinner, is 
the most difficult work ever undertaken, even by God him- 
self. It is that in view of which every impenitent soul has 
infinite reason to tremble and be afraid. To exhibit it to 
impenitent, unenlightened, and unawakened men, as a 
matter in regard to which they have every reason to be 
hopeful and encouraged, and to seek to induce them to 
enter upon the work of securing their salvation, by repre- 
senting that it may be accomplished with ease, is the direct 
means of leading them to a false conception and a corre- 
spondingly false experience of a work of grace. A man's 
efforts to effect any undertaking will be energetic and 
earnest, according to his conception of its greatness and 
difficulty. It is not natural to expend much energy, over 
and above what the end to be accomplished demands. So 
an individual's experience of a work of grace will be 
likely to be deep and thorough, according to his concep- 
tion of the greatness of the work to be wrought. If its 
difficulties are all ignored, if his conception of reconcilia- 
tion with God is that there is no difficult adjustment 
to be effected between a rebel subject and an offended 
Jehovah, but that God is already reconciled, and it is 
only requisite that he should resolve to forsake his sin, 
and live for God, which he may do at any time, then his 
reconciliation will be likely to be entirely spurious. He 
will be utterly unprepared for a work that is genuine and 
thorough. 

Man's natural conception of what it is to become a 
Christian is altogether superficial. He is, naturally, too 
hopeful, and too much encouraged in regard to it. He says 

12 



134 SEEKING TO BE HAPPY. 

to the Saviour, " Go thy way for this time ; when I have a 
convenient season I will call for thee." The idea that he 
will attend to it at a convenient season, implies that he 
conceives it to be so easy to become a Christian, that it is 
not necessary to regard particularly the Lord's will or the 
Lord's time. He may attend to it at any time most con- 
venient to himself. To encourage this disposition, there- 
fore, when it should be broken up, and the feeling induced 
that the soul is in great danger, that God is angry, and 
that it is fearful to tamper with his mercy and justice, is 
the direct course for promoting a. work that is false. 

Here it may be asked, If no encouragement is held out 
to men to seek to become Christians, who will make any 
effort ? Must not Christ be set forth as a Saviour ready 
" to save to the uttermost, all who will come unto God by 
him?" It must be understood that the treatment objected 
to is not that of encouraging men to seek to become Chris- 
tians, but it is that of endeavoring to produce an encour- 
aged and hopeful state of mind in impenitent and unen- 
lightened persons who are inclined to seek religion. They 
should be encouraged to seek for such a view of them- 
selves as would be exceedingly discouraging to them, and 
as would reduce them to a state of utter hopelessness. 
They should be taught that when they have attained to 
this, they may be encouraged that a work of grace is in 
progress. No man is ever converted while in an encour- 
aged and hopeful state of mind. Christ is accepted by the 
sinner only in the last extreme of conscious peril. He is 
saved as a brand from the everlasting burnings. 

Another kind of treatment which tends to promote 
spurious conversion, consists in the effort to induce men 
to become Christians for the sake of the happiness which 
the Christian life affords. No objection lies against in- 



SORROW IN RELIGION". 135 

structing unconverted persons that the Christian life has 
a peace that passeth understanding. This should he im- 
pressively set before them. But to represent this life as 
one of unmingled happiness, and to endeavor to induce 
them to become Christians by virtue of the implied motive 
of enjoying this happiness, has the tendency to supplant 
a genuine experience by one that is false. 

In the first place, such a statement regarding the Chris- 
tian life is not true; and we are not warranted in employ- 
ing an untruth to persuade men to become Christians, 
however well adapted to the end it may seem. The Word 
of God, and all experience, teach that in this life the Chris- 
tian shall have tribulations; that he shall be persecuted 
for righteousness' sake; and that, like his Master, he shall 
be " a man of sorrows, and acquainted with grief." He 
may, like Paul, glory in all these things ; yet not for their 
sake, but on account of the discipline they minister to a 
higher end. " If ye be persecuted for righteousness' sake, 
happy are ye;" yet not on account of the persecution, but 
the end it serves. There is a joy in true religion which 
the world do not know ; and there is a sorrow in it which 
they do not, and cannot know, until enlightened by the 
Holy Ghost. 

To acquaint unconverted men with this truth as it is, 
and allow it to have its legitimate effect upon them, is 
important and salutary. But to present unvarying hap- 
piness on earth as the grand inducement for becoming 
Christians, is utterly powerless to effect a true Christian 
experience. How can such a motive conduce to enlighten 
man as to his guilty nature, and lead him to repentance 
and faith in a crucified Redeemer? It would seem, some- 
times, as if it were supposed that the great, magnetic 
power of the cross lay just here. Some Christians are 



136 • CREATING REVIVALS. 

thoroughly penetrated with the sentiment that nothing 
but the pleasures of religion must be exhibited to uncon- 
verted men, lest they should be discouraged from seeking 
it. There must be no dull notes in their songs. If they 
have sorrows, they must be carefully suppressed, — as if true 
religion could not commend itself, but, to be attractive, 
must be only partially known. 

It is admitted that such an aspect of religion is invit- 
ing; but it is evidently inadequate to lead to anything 
more than a spurious result. It may incite to reformation 
of the outward life, upon a self-righteous basis ; but it has 
no adaptedness to awaken a sense of guilt, or produce re- 
pentance or humiliation. It may lead men to seek for an 
increase of the same kind of happiness they already pos- 
sess, arising from satisfaction with themselves ; but it will 
not lead them to abandon this, and seek for a happiness 
which is diverse, arising from brokenness of heart before 
God, and undeserved forgiveness of sin, through a gracious 
Redeemer. Such a mode of treatment, therefore, of 
unconverted men, must be not simply ineffectual, but 
deleterious. 

Similar in their spirit, and equally liable to produce spu- 
rious conversions, are the means sometimes employed for 
creating and promoting revivals of religion. We refer to 
those which are of a politic rather than a spiritual nature; 
such, for example, as an endeavor to create a revival by 
producing an expectation that a revival is about to occur, 
and then endeavoring to promote it by representing the 
work as very great, and greatly increasing. Objection lies 
not against making a truthful statement of facts, and 
allowing it to have its legitimate effect, but against insult- 
ing God's sovereignty, and ignoring man's dependence, by 
resorting to means of a worldly nature to accomplish a 



RISING FOR PRAYERS. 137 

spiritual end. Doubtless such means may be overruled to 
the real conversion of some souls, though adapted to pro- 
duce conversion that is spurious. 

It hardly needs to be said that of a like character is the 
practice of urging persons who may be inclined to seek 
religion to perform certain external acts, which imply a 
committal of themselves as seekers after God, a subduing 
of pride, and a willingness to do whatever may be requi- 
site for becoming Christians. Objection lies not against 
the practice itself, but against an improper mode of em- 
ploying it, especially against great urgency and frequency 
in its use. Wisely employed, it may be of benefit; un- 
wisely, of great injury. A peculiar attitude of mind often 
exists among religious inquirers, upon which it may be 
serviceable to bring to bear some tests of their willingness 
to commit themselves as having entered upon the work 
of seeking their salvation, or of their willingness to sub- 
mit to any terms the gospel may impose, involving what- 
ever sacrifice of pride or aught else. But if the inquirer 
is not in this particular frame, then the performing of such 
acts is likely to be harmful rather than beneficial. Fre- 
quent and strong urgency to commit themselves, may 
indeed be overruled to a salutary end ; but it is calculated 
to produce the opposite. 

In the first place, this urgency involves and conveys the 
impression that these acts have some efficiency, or that 
they are an essential part of true conversion. Having 
repeatedly performed them, the inquirer conceives of him- 
self as having gone through with a certain part of the pro- 
cess of becoming a Christian. Or, he thinks that his wil- 
lingness to perform these acts is a proof of his being a 
real, earnest, and sincere seeker after God; that his pride 
is humbled, and that he is fully willing to submit to the 

12* 



138 DECEITFULNESS OF SIN. 

terms of salvation ; whereas in these outward acts there is 
no test of these inward feelings, unless the inquirer is pre- 
cisely in the frame of mind suited to being tested by the 
particular means employed. 

The young man in the gospel would, doubtless, have 
freely submitted to the act of rising for prayers, or taking 
the anxious seats, or any other test except the one the 
Saviour employed; and his submitting to these would 
have greatly strengthened his false hope that he was a 
Christian. As with the test applied to this young man, 
these external acts should serve to e^ose to the inquirer 
the point of unwillingness in him to become a Christian. 
Hence refusing to submit to these tests, often has a better 
effect than compliance with them. Performing these acts 
may either be mistaken by the inquirer for the inward 
feeling, or regarded as signs that the feeling is in advance 
of what it really is. Or submission to these requirements 
may even be taken by the individual for submission to the 
terms of salvation. 

§ III. — Peceitfulness of Sin. 

The discussion has hitherto pertained to those external 
influences which operate as the causes of a counterfeit 
experience of religion. There are two other causes con- 
tributing to this result, which must not pass unnoticed. 
They are the real animus, or rather the virus, the poison 
of all the others. These are the deceitfulness of sin, and 
Satanic influence. Without these to infuse their influence 
into them, the other causes would have no power to pro- 
duce the disastrous results which have been described. 
It is by these that good means are made to promote a 
bad end. 



SIN ACCOMMODATING. IdV 

Doubtless the most prominent and fatal characteristic 
of sin is its power thoroughly to deceive both the subject 
of it and unsuspecting and undiscerning observers. He 
who is deceived by sin, is entirely unaware of the fact. To 
be deceived, one must be confident that he is not deceived. 
This confidence sin has the power to produce and sustain. 
It perfectly disarms the individual of all ability to detect 
the deception he is under. It is willing to adjust itself to 
any creed whatever ; it will make any professions, and any 
confessions, if it may only retain possession of the heart. 
It is willing the individual should make any declarations 
he please regarding his views of sin. He may declare his 
hatred of it, his non-possession of it, or his determination 
to war against it. It is not the highest aim of sin to cause 
its presence and its works to be seen and acknowledged. It 
is willing, if necessary, to live and reign in the heart, and 
receive no credit. It is more anxious about deeds than 
professions. It cares more for the spirit than for the out- 
ward works. It is so anxious to retain possession of the 
soul, that it will readily consent to leave the matter of 
credit to be adjusted at that tribunal where "every secret 
thing shall be brought into judgment, whether it be good 
or whether it be evil." So far as may be, it doubtless 
loves to have open triumph in this w T orld. It desires to 
make the ranks of its professed votaries appear as formi- 
dable as possible, for the sake of its greater sway. But 
where the restraints of a religious education, or desire to 
escape the consequences of sin and secure the rewards of 
holiness, prevents, it is quite ready to yield the advantages 
of an outward profession, for the purpose of retaining to 
itself the citadel of the heart. It will, for the sake of a 
better protection, even lend its influence to produce a good 
external living. 



140 SIN CONCEALING ITSELF. 

The fact that sin possesses such a characteristic, is not suf- 
ficiently regarded. The supposition too commonly prevails 
that 

" Sin has (not) a thousand treacherous arts 
To practise on the mind;" — 

that it has no disposition to conceal itself, and that it so 
hates holiness as never to put on even the garb thereof. 
It is supposed that the sinfulness of the heart always 
exhibits its true colors, and in this respect discovers a 
praiseworthy honesty. Hence if a man with apparent 
sincerity professes to have found the Saviour, it is thought 
it should not be questioned. One must know his own 
feelings, and he can have no motive to deceive. If he 
honestly believes and declares that he loves the Saviour, 
or that he enjoys prayer in the true spirit, to doubt the 
statement, and seek for other evidence, is uncharitable 
and unkind. But if it is remembered that the heart, by 
reason of sin, is deceitful above all things, and that, in 
consequence, a person who is not enlightened by the Holy 
Spirit is ignorant of himself, the propriety of such a course 
becomes apparent. A man's honest opinion of himself 
cannot be trusted. He becomes the subject of a work 
which he does not know is feigned. 

The sentiment is also sometimes expressed, that though 
it might not be safe to trust the statements of the young 
and ignorant respecting themselves, yet it is otherwise in 
regard to persons of intelligence and known integrity. 
This, however, is utterly false to the premises in the cusc. 
Is lie less likely to be deceived by sin, who has been under 
its dominion for forty years, than he who has been so for 
only ten ? Or, it is said that the man of forty has a more 
mature judgment, and better understands his own feelings. 



SATANIC AGENCY. 141 

So, we answer, has a man of forty, who is blind, a more 
mature judgment than a child of ten who is also blind. 
But has he, in consequence, any better knowledge of col- 
ors than the child ? Mental cultivation has not the slight- 
est power to open blind eyes, or give spiritual perception. 
Sin has ample ability to deceive the most intelligent and 
mature, as well as the young and ignorant; indeed, in 
them it finds a larger material into which to transfuse its 
baneful poison, and so produce a deception deeper and 
stronger, and far less easy to be broken up. Hence the 
liability that a man of intelligence and strength of charac- 
ter will be deceived by sin, is at least equally strong with 
that which exists in the case of a child, or a person of 
limited intelligence. The more mental development and 
religious knowledge the individual possesses, the more 
ample means sin has for producing a counterfeit work, 
which shall be most likely to deceive. The materials 
being abundantly furnished, the inducement is strong for 
the sinner to attempt to erect a structure himself, with 
which to cover his houseless head. 

§ IV. — Satanic Influence. 

The last cause of which we shall treat as contributing 
to a merely supposed work of grace, is that- of Satanic 
influence. Here we have to contemplate the personal 
agency of Satan himself, exerting a direct influence upon 
the minds of men in any and every possible way, in order 
to prevent them from becoming the true followers of Jesus 
Christ. He is " the prince of the power of the air, the 
spirit that now worketh in the children of disobedience." 
His influence is the opposite to that of the Holy Spirit, — 
the one being for evil, the other for good. The Holy 



142 SATAN FABRICATES 

Spirit is the mightier agency ; but the inferiority of the 
Evil Spirit is compensated, in part, by the fact that his 
operations are in accordance with the natural tendencies 
of the heart, while those of the Holy Spirit are against 
them. They form a parallel, too, in that these personal 
agencies themselves are invisible. " The wind bloweth 
where it listeth, and thou nearest the sound thereof, but 
canst not tell whence it cometh and whither it goeth ; so 
is every one that is born of the Spirit," or destroyed by 
the woi*ks of the Devil. The Evil One, like the Holy 
Spirit, operates upon the mind, in perfect harmony with its 
free moral agency, so much so as to prevent all suspicion, 
on the part of the individual, that he is influenced from 
any external source. Like the Holy Spirit, he has an 
accurate knowledge of the human mind, the motives by 
which man is wont to be actuated, and is thoroughly 
acquainted with the secret avenues to the inmost recesses 
of his heart. He is well acquainted, also, with the plan 
of salvation, and all the features of an experimental worl^ 
of grace. 

But, unlike the Holy Spirit, the preeminent attribute of 
the Evil One is to deceive. He is a liar, and the father 
of lies, and especially of such lies as have the most re- 
semblance to the truth. It is li^ particular province to 
deceive and blind the mind, as it is that of the Holy Spirit 
to undeceive and enlighten. He loves to see men resting 
upon false hopes of heaven, and loves to use his influence 
to produce them. He is the fabricator of spurious con- 
version, as the Holy Spirit is of genuine. He uses the 
same materials to construct his false work that the Holy 
Spirit does for the true, and, by a most artful counterfeit, 
he moulds them into the same external form. The Holy 
Spirit has a peculiar power to enlighten and convince the 



FALSE CONVERSIONS, 143 

soul as to the genuineness of his work, and the Evil Spirit 
has a peculiar power to deceive the soul as to the genuine- 
ness of his. When men are being persuaded to seek for 
true religion, Satan knows too well how to thrust into 
their possession an artful counterfeit, if he cannot entice 
them into open sin. He loves to induce false hopes of 
being saved in the gospel way, because of the almost cer- 
tain barrier they form against future genuine experience. 



CHAPTER III. 

EESULTS OP UNRECOGNIZABLE REGENERATION. 

The results of being left to experience a false conver- 
sion, are inexpressibly sad. That chiefly to be lamented is 
the almost insuperable barrier it forms against an experi- 
ence that is genuine. We can conceive of nothing which 
stands so directly in the way of a true work of grace, 
as a counterfeit of it ; and the more perfect the counter- 
feit, the more efficient an obstacle it becomes. A false 
experience based upon sound doctrine, is most of all to 
be avoided. No change of sentiment can be expected to 
produce an improved condition. Hence a false professor 
of true religion is in a more dangerous case than a true 
professor of false religion. 

It would seem as if the outward performance of Chris- 
tian duties would, in process of time, lead to a vital 
acquaintance with them ; but neither observation nor a 
sound philosophy confirms such a supposition. How rare 
an occurrence is it to see a person become truly converted, 
after having been introduced into the visible church of 
Christ ! If the tendency of performing the outward duties 
of religion is to lead to conversion, such occurrences ought 
to be frequent in the churches, or else the membership is 
far more free from false professors than has ever been sup- 
posed. At all events, if the profession of religion tends to 
conversion, we should expect more conversions in the 
churches, or fewer exclusions from them. Facts, however, 



FALSE PROFESSORS HOPELESS. 145 

prove that neither the performance of the outward duties 
of religion, nor the restraints of a Christian profession, nor 
the discipline of the churches, has comparatively the least 
tendency to induce a vital knowledge of the truth where 
it has never before existed. 

Who ever heard of church discipline being instrumental 
in the conversion of a wayward member? It has often 
been instrumental in the return of a backslider, or the 
repentance and reformation of a disciple that had wan- 
dered; but where the life has evinced that the person 
had never tasted the grace of God, the general effect of 
discipline has been to drive such from the visible fold. 
Those who have been led by this means to repentance 
and reformation, have seldom regarded this as their original 
conversion. Judas was driven to his own place, while 
Peter repented; but neither was converted after being 
received into the apostleship. Nor has the reflex influence 
of having performed, for a time, the outward duties of 
religion in the visible church, enjoyed its instructions and 
associations, and received its discipline, been referred to as 
the means, under God, of the individual's conversion at a 
subsequent period. 

It is not the design of the cultivation attendant upon a 
Christian profession to produce a new and vital change in 
the heart, but to nurture that which is supposed to have 
taken place already. Nor can we expect that the Holy 
Spirit will interpose to bless the sacred influences of an 
outward profession of religion to the conversion of a de- 
ceived professor. If it were so, then Judas ought to have 
been converted, instead of hanging himself. The Holy 
Spirit operates upon the minds of men in harmony with 
natural laws. He never violates a true mental philosophy. 
We have no right to expect that he will employ that 

13 



146 OBSTACLES TO THE 

which is naturalty suited to develop character, for the pur- 
pose of producing a radical change in the same. The 
individual who is deceived, whether he has publicly pro- 
fessed religion or not, naturally and necessarily, from the 
position he occupies, uses all the means of grace, not for 
the purpose of radically changing his character, but to 
improve it. Hence it is simply presumption for him to ex- 
pect a vital change. It is not uncommon to find persons 
who have recently ventured to believe they have become 
Christians, using such language as this: "I mean to per- 
form all my duties, and if I am not a Christian, I hope I 
shall become one." This is a vain hope. The performing 
of external duties does not make one a Christian. No 
man is in a position to do the duties of a Christian until 
he has become reconciled to an offended God. To at- 
tempt to perform them without repentance is assuming the 
changeableness of Jehovah ; and no one can hope that that 
assumption will be blessed to his conversion. To direct a 
person therefore, who is seeking to become a Christian, to 
go forward and do his duties, leaving the question as to 
whether he has been converted, is dangerous in the ex- 
treme, in case such a one has not already passed the crisis 
of a gracious work. 

Another obstacle in the way of the conversion of a f;dse 
professor, is, that he has formed in his mind an idea of 
what the Christian graces and spirit are. It is an idea 
which he has cherished long, and hence it has become 
thoroughly imbedded into his mental constitution. From 
the want of spiritual enlightenment, no deficiency in his 
views has been discovered. His confidence is therefore 
unwavering and unbounded. He thinks he perfectly un- 
derstands his feelings as they are and ought to be. To 
become truly converted, he must be stripped of these false 



CONVERSION OF PROFESSORS. 147 

conceptions. His confidence in his own views must be 
destroyed. It matters not how much nor how long he 
may have studied, and read, and heard, and compared, and 
seen, and weighed. If the Holy Spirit has not enlightened 
his soul, then he knows nothing yet as he ought to know. 
Before he becomes a Christian he must realize this. His 
knowledge must be reduced to the zero point. He must 
be brought, like a little child in absolute darkness, to beg 
for light. But this is difficult. These natural and false 
conceptions have become indurated into a long cherished 
and established creed. He has been in the habit of exer- 
cising a kind of repentance, faith, love, joy, and hope, and 
lias regarded them as truly Christian exercises. He has 
been accustomed to enjoy prayer, and has firmly believed 
it to be real spiritual enjoyment; whereas, in spirit, none 
of these have the semblance of a truly Christian character. 
He has not the slightest conception of the possibility of 
an experience of these things lying beyond his own. To 
undergo such an extreme change, therefore, in his views, 
becomes, humanly speaking, a moral impossibility. He 
has, indeed, no inclination to seek for such a change. He 
performs all duties, therefore, receives all instruction, and 
makes all research to confirm the course he has chosen. 

The deceived professor has been accustomed, also, to a 
false exercise of the Christian graces. This is likewise an 
obstacle in the way of an exercise that is genuine. 

In the first place, the feeling that one is very far from 
having in exercise the Christian graces, is one of the most 
favorable mental states for acquiring them. There needs 
to be a cultivated habit, on the part of unconverted men, 
of believing that they are by nature utterly destitute of 
everything that has even the semblance of the fruits of the 
Spirit, in order to ensure the greatest promise of future 



148 COUNTERFEIT RELIGION. 

blessing. This should not be merely a passing feeling, 
but an abiding conviction, which has grown with the 
growth, and become an essential part of the mental con- 
stitution. 

He who has been in the habit, for any length of time, 
of believing himself to be a Christian, is in the opposite 
of this condition. He has been accustomed to believe 
that he has had the Christian graces in exercise. Or, if he 
comes to the conclusion that he has been mistaken in re- 
gard to the nature of his exercises, he still retains the feel- 
ing that he has made a somewhat near approach to true 
religion. A man who has had in his possession counter- 
feit money, which he believed to be good, has a different 
feeling from one who has never owned even a counterfeit 
dollar in his life. He still retains, for a time, the worthless 
material about him, and does not feel so poor in possession 
of it, though convinced of its worthlessness, as he would 
without it- 
It is even so with him who has for a time been in pos- 
session of a counterfeit religion. In the nature of the case, 
it is impossible for him to realize his destitution as other- 
wise he would. That which has the close appearance of 
real money, or true religion, serves to create and sustain 
the impression that it is such ; and, in the case of re- 
ligion, by so much is the earnestness in seeking for that 
which is genuine impaired. To be deeply and vitally 
earnest in seeking, the sinner must be dispossessed of the 
feeling that he has ever made the slightest approach to a 
spiritual condition. Under ordinary circumstances, this 
is difficult. It is even more difficult than the work of con- 
version proper. In the case before us it is especially so. 
It is more difficult to become disabused of old habits of 
thought and feeling, than to acquire new ones. 



PRIDE, DISAPPOINTMENT. ' 149 

The individual, for example, has been in the habitual 
exercise of a kind of prayer, repentance, faith, and love, 
which are thoroughly spurious. To divest himself of the 
habit induced by these exercises is, humanly speaking, a 
matter of almost utter impossibility, — which stands in the 
way of a vital religious experience. If an original, literary 
education is imperfect or false, it is fatal to a finished and 
perfect scholarship thereafter. Analogous are the effects 
of a false religious experience. It were far better for a 
person never to have had any conceptions of the Christian 
graces, or any religious exercises, than such as are false. 

The natural pride of the heart is also opposed to the 
abandonment of one's opinions and exercises, especially if 
they have been cherished long. The truly regenerate per- 
son may have sufficient humility to confess to an error in 
religious experience, but it can hardly be expected of one 
whose natural pride is yet unsubdued. Such persons often 
declare their willingness and desire to see and confess 
their error, if they are in error ; but they have not the 
slightest conception that such is the case, or they would 
not be so ready to make this declaration. Indeed, they 
are resolved to shut their eyes against it. Their pride 
stimulates them to cling to their profession, when it has 
once been made, in the face of the most appalling danger. 

It is also a disappointment to an individual to abandon 
what he has believed to be a good preparation for death 
and a glorious immortality. It is a disappointment which 
he dreads to incur, and feels he cannot endure. Besides, 
an instinctive feeling of unsafety is connected with it. 
The person says: "If I abandon this, I have nothing to 
cling to. My hope is then entirely gone." The actual 
sentiment of his heart is, though he would not like to 
acknowledge it, that a false hope is better than none. 

13* 



150 HISTORY OF 

The deceived professor also being unenlightened, and 
hence incapable of perceiving any imperfection in his hope, 
cannot feel that he ought to abandon it. Ordinarily, per- 
sons in this state conceive that to do so would be exceed- 
ingly wrong. The true Christian often thinks it wrong to 
cherish his hope while so much cause exists for its aban- 
donment ; but the false professor thinks it would be wrong 
to abandon his while so much cause exists for cherishing 
it. He looks upon the integrity of his life, the correctness 
of his example, and his promptness and strictness in the 
performance of religious duties, and ascribes them to the 
efficiency of his hope. He believes that he has great love 
for Christ, enjoyment of prayer, desire to do good, and 
ascribes these to the same source. To abandon a hope, 
therefore, which is productive of so much good, he thinks 
would be a great moral wrong. 

The question may arise here whether false professors of 
religion do, ordinarily, thus continue to cherish hope, and 
maintain an outward conformity to the requirements of 
their profession ; or whether, in process of time, from the 
want of a true relish for religious things, they do not lose 
their zeal, lapse into worldliness, and so conclude they have 
been deceived ; or, still again, whether they do not, ere 
long, fall into some open violation of their profession, be- 
come subject to excommunication, and in this way arrive 
at the same conclusion of self-deception ? Undoubtedly 
many do thus lapse into worldliness, and lose their religious 
zeal ; and many more fall into open sin, and lose their con- 
nection with the visible church. What proportion of all 
who suffer exclusion are false professors, or what propor- 
tion of false professors suffer exclusion, we cannot say. It 
is, however, to be regretted that so many, who give no 
evidence of true piety, are left to persevere so long in 



FALSE PROFESSORS. 151 

maintaining an outward conformity to the requirements 
of their profession upon a self-righteous basis. Facts will 
sustain the statement, also, that those who fall from their 
profession seldom conclude, in consequence of it, that they 
were deceived ; or if they do, they seldom or never after- 
wards become truly converted. 

Undoubtedly the collected history of those who, from 
want of a true relish for spiritual things, have lapsed into 
woridliness and lost their profession, would show that their 
course has been as follows: Either they have become 
careless and indifferent about their religion until the ap- 
proach of death, when their old hope has been recovered 
from the rubbish in which it had been buried long, for the 
purpose of sustaining them in the dying hour, and easing 
them off as comfortably as possible into a dreadful eter- 
nity ; or else, in some time of affliction or religious awak- 
ening, they have been led to resume their profession upon 
the original basis, and retain it until eternity has revealed 
to them its real nature. The history of those, too, who 
have lost their profession by open violation, would show 
that they have, in consequence, either acquired a profound 
disgust for religion and distrust of its reality, which has 
continued to the end of life, or, except in the rare in- 
stances of confession and reformation, they have justified 
themselves, decried the decision which condemned them, 
and so determined to continue until the final judgment 
which shall settle all. In neither of these classes has there 
been an abandonment of the original ground of hope, and 
a new and genuine experience of vital religion. Hence it 
may be stated, as a general rule, that false professors of 
religion live and die resting for salvation upon no other 
than the basis of a false profession. 

This leads us to speak finally of the mental attitude of 



152 IIOPE OPPOSED TO CONVERSION. 

hope, in a deceived professor, as being an almost insuper- 
able barrier against genuine experience. Facts show that 
hope once cherished for any length of time, whether true 
or false, is seldom abandoned. An intelligent Christian dea- 
con, upon a sick-bed, in reply to a remark that it was hoped 
he was enjoying the comforts of religion, once said : " If 
I am not prepared to die, it is too late ; I shall probably 
rest upon the hope of my youth. It is difficult to abandon 
a hope that has been cherished so long." The remark is 
full of truth, and is as pertinent to a false hope as to one 
that is genuine. Men seldom pull down a pleasant and 
comfortable dwelling, simply because its foundation is in 
the sand. 

The mental habitude of hoping is directly averse to 
those states of mind which are most favorable to regener- 
ation. It is a state from which it is exceedingly difficult 
for the individual to free himself, and one w T hose effects it 
is impossible for him wholly to remove, even when con- 
vinced that his hope is spurious, and must be abandoned. 
The mind cannot restore itself to the position in which it 
would have been if it had never occupied the attitude of 
hope. It cannot, so to speak, un-hope itself, and assume 
the condition of one lost. When, through the persuasion 
of others, or conviction of its worthlessness, the hope of 
the individual is given up, as is sometimes done, it fails to 
be accompanied with that deep sense of alarm which is ex- 
perienced by the awakened sinner. He does not realize 
his utter helplessness and dependence on the sovereign 
power of God in such a manner as to subserve a work of 
grace. What he has done already, he has done in his own 
strength, and he feels that by greater exertion he could do 
still more. 

It would seem as if an individual, having exerted him- 



SELF- JUSTIFICATION. 153 

self to the best of his ability, and supposed he had suc- 
ceeded, on discovering that his success was fake, would 
distrust his own strength, and cast himself upon God for 
help. This is doubtless often the case, with one who does 
not go so far as to entertain hope; but when that position 
has been attained, and occupied for a time, it is believed 
that such a result seldom follows. The language of the 
individual is more likely to be, "I have done the best I 
could, and if my hope is not good, I cannot help it; I am 
not to blame." Instead of being led to cry to God for 
mercy, because of the insufficiency of his own efforts, he 
is rather disposed to self-justification, in consequence of 
having done the best he could. Since he can do no more, 
he is determined now to throw the responsibility of his 
salvation on God. In this mental attitude, his original 
hope revives. It is nurtured by a recollection of what he 
has done. He cannot resign himself fully to the convic- 
tion that all his prayers, and works, and professions, in the 
exercise of which he thought he enjoyed so much, will be 
utterly lost, and go for nothing. Instead of being pene- 
trated Avith a sense of his awful guilt in having rendered 
to God nothing but a solemn mockery, and having wor- 
shipped and served him solely from selfish and self- 
righteous motives, his self-justifying spirit gains the ascen- 
dency, and prompts him to fall back upon what he has 
done, and risk the event. 

In some instances, by the persuasion of faithful Chris- 
tian counsellors, persons who have been left to entertain 
false hopes of salvation, conclude, with little reluctance, to 
abandon them, and resolve to seek God anew. Even then 
the prospect is equally dark and unpromising. A repeated 
effort is almost sure to end in a second spurious result. 
The mind and heart are more likely to resume their former 



154 SECOND EFFORT FRUITLESS. 

course than they were to adopt it at the first. The indi- 
vidual, instead of feeling his helplessness and ignorance of 
all spiritual things, and crying to God to teach him and 
give him strength, renews his undertaking to become a 
Christian, by exercises of the same character with those 
which had before subserved his self-deception. 

He has been accustomed, for example, to the exercise of 
prayer. In his endeavor to seek God anew, he resorts to 
the same kind of prayer with that to which he had long 
been accustomed, but which had produced only a spurious 
religion. He is far less likely to feel that he cannot pray, 
— that he does not know how to pray, but must be taught 
of God, and be so broken down under the weight of the 
feeling, as, out of the depths of his despair, to implore for 
mercy, — than he would have been if he had never accus- 
tomed himself to a kind of prayer which he believed to be 
good. The same is true with his attempt to realize all the 
Christian graces, rej^entance, faith, love. Instead of re- 
garding these old exercises as useless and worthless, and 
seeking for others quite diverse, he attempts so to repair 
and improve the old as to render them acceptable with 
God. 

The false professor, who concludes that he has been 
deceived, frequently thinks he has discovered wherein his 
error lay. He sees where he made his mistake, and now 
resolves to correct it. In such a case, according to human 
view, it is impossible to discover the slightest ray of hope. 
The belief that he understands his error, and that he sees 
how he can rectify it, is one of the most discouraging fea- 
tures of the case. If he felt that he had been groping in 
the dark, while he knew it not; that he was blind; that 
godliness was a mystery infinitely beyond his comprehen- 
sion, and that he had sinned in presuming to understand 



PROSPECT DARK. 155 

it ; if he felt that he knew nothing about himself, or the 
way of life, but was shut up in darkness and despair, not 
knowing whither to turn for light or help, but ready to be 
forever lost, — there would be some encouragement of a 
speedy relief. Such is not commonly the case with one 
who is seeking to revise and correct a spurious hope. He 
thinks he has discovered his error, and tries to avoid it 
only to fill into another equally fatal and deceptive. 

In view of these results of a spurious conversion, it will 
be felt that the prospect which lies before one who has 
been deceived is exceedingly unpromising and forbidding. 
And this we believe to be the truth. It is the feeling 
which we have sought in these remarks to produce, and 
that for two reasons. The first is, that a greater fear of 
such a result may be awakened in the minds of uncon- 
verted men, and of Christians who have the guidance of 
them, as the best safeguard against it. The second is, 
that those who are occupying such a position may be 
deeply alarmed at the almost necessarily fatal conse- 
quences attendant upon their state, as the best means 
of being rescued from it. And yet we can discover here 
scarcely a ray of hope, since those who have most cause 
for it are least likely to be alarmed. Even this consid- 
eration, the hopelessness of their condition, will be un- 
likely to move them. Their confidence and their blind- 
ness constitute a barrier against the inlet of all light upon 
their state. We see no way of escape from the finally fatal 
effects of being left to experience a spurious conversion, if 
hope is indulged for any considerable period. Jonathan 
Edwards has remarked that the condition of a deceived 
professor is next to that of those who have committed the 
unpardonable sin. The nature of its workings, so far as we 
have witnessed and can comprehend them, combine with 



156 WITH GOD ALL THINGS ARE POSSIBLE. 

facts to sustain the belief that a false hope is one of the 
snares of the devil, in which the souls of men are taken 
captive by him at his will. It is Satan's life-boat, in which 
he gives, to as many souls as he can persuade to betake 
themselves to it, a pleasant and sunny voyage down the 
current of time, safe from its shoals and quicksands, to the 
gates of endless death. The only relief we can find in the 
midst of these considerations, for those who are self-de- 
ceived, is, that " with God all things are possible? Where 
there shines not a ray of human hope, God's help can 
come. Whoever has been deceived, will be saved, if saved 
at all, by a special and unusual act of sovereign grace. 
He will be among those exceeding few, who constitute the 
rare exceptions to the rule of God's universal dealings 
with men. 



CHAPTER IV. 

REMEDY OF UNRECOGNIZABLE REGENERATION. 

From what has been said in regard to the results of 
false conversion, it will be evident that but little can be 
added upon this final part of the subject. The remedy 
of a state of self-deception is to be looked for only in an 
extraordinary interposition of Him with whom all things 
are possible. Our wisdom fails, therefore, to point out a 
mode of treatment best suited to bring unconverted pro- 
fessing Christians to a knowledge of the truth. And yet it 
does not follow that Christians have no duty to discharge 
towards them. If the only hope for them is in an extraor- 
dinary divine interposition, surpassing the reach of human 
understanding, and if there is here the slightest ground 
of hope, evidently one great duty of Christians is earnest 
supplication to God in their behalf. They are eminently 
suitable subjects of prayer, which is appointed to be em- 
ployed especially where all human wisdom and help have 
come to nought. 

This class of unconverted men demand also Christian 
sympathy. Their condition calls for a sympathy, or at 
least a pity, which they cannot appreciate, and of which 
they feel no need. The true Christian, who rightly appre- 
hends their condition, must be deeply affected in view 
of it. He will have no disposition to denounce or con- 
demn ; but his soul will yearn with compassion over them. 

14 



158 NO REMEDY. 

Nothing is better calculated to induce the profoundest hu- 
mility before God, and a sense of gratitude for divine illu- 
mination, than a just apprehension of the spiritually be- 
nighted condition of a self-deceived professor of religion. 
In this state of humility and gratitude, the Christian will 
be moved with the deepest sympathy for his brother, 
whom God, "who giveth not account of any of his mat- 
ters," hath not seen fit to enlighten. A view of real 
midnight darkness, in contrast with a supposed noonday 
brightness, must sorely pain the heart of any Christian 
who has the slightest appreciation of the value of spiritual 
light. This sympathy and pain are greatly increased, too, 
when he learns that all his efforts to dispel the fatal illu- 
sion seem destined to utter failure. If the Christian is 
ever grateful for his own experience of divine grace, and 
longs to witness the same in another, it will be in such 
a connection as this. 

In addition to the manifest duty of prayer and sympa- 
thy, we suggest whether it is not also the duty of the 
Christian, however painful it may be, if he has reason to 
feel that a fellow-man, with whom he must stand ere long 
at the bar of God, is thus fatally deceived by sin and 
Satan, faithfully and kindly to warn him of the dreadful 
danger to which he is exposed, leaving the result with Him 
whose rightful province it is, after all we can do, to "have 
mercy on whom He will have mercy." Can the Christian 
stand acquitted at the bar of God, without having per- 
formed this duty ? 

If, to human view, no remedy can be found for such a 
state, when it has been induced, the question will arise, 
Are there no means of preventing it ? For this purpose, 
the cultivation of a more thorough acquaintance with the 
operations of the Holy Spirit in regeneration, in distinction 



MEANS TO PREVENT. 159 

from the workings of man's religious nature, as excited by 
other causes, seems to us to be of the utmost importance. 
Human instrumentality appears to be of no avail to rem- 
edy a spurious conversion, except in its earliest stages, 
before a state of false hope has become fairly settled. 
The work of God's spirit upon the soul ordinarily carries 
with it its own credentials. When God performs a work 
of grace in the heart, it gives, at an early period and 
throughout, to one who is conversant with the Spirit's 
operations, a peculiar promise of a happy result. It is a 
promise, of which a work carried on by the individual 
himself is destitute. It is impossible that a person should 
seek to become a Christian in the same manner without 
as with the Spirit's aid. We have shown that he may 
produce a counterfeit of the Spirit's work which is very 
likely to deceive. It will, however, at most, have the form 
without the power. 

The character of false religious experience, even before 
it has come to maturity, should be understood as thor- 
oughly as possible by those who have the guidance of 
inquiring souls, and the remedy applied at an early stage 
of its progress. The first rising of the natural hope of the 
person, if he has had no sense of his lost condition, should 
be arrested. He should be distinctly shown that he does 
not yet realize his condition, and that he is in imminent 
danger of finally losing his soul, if he allows himself to 
rest upon his present foundation. Even the feeling of 
hopefulness that he is making progress, should be promptly 
checked. The inquirer should be taught that if he real- 
ized his lost condition to any adequate degree, instead of 
feeling hopeful, he would be almost in the agony of des- 
pair, till rescued by sovereign grace. 

The means employed to check the rising of a spurious 



160 SELF-EXAMINATION FRUITLESS. 

hope must be positive and decided. Simple caution, or a 
mere suggestion to the person that there is danger of being 
deceived, and that he should carefully examine himself, 
will not suffice. This might be sufficient in case he were 
not deceived ; but otherwise, it will be of no avail. Not 
being enlightened and softened, he will not seriously lay 
to heart a mere suggestion. Or, if it should lead him to 
self-examination, it would be so superficial as only to con- 
firm him in his false position. He must not be left to 
examine and decide as to his condition for himself. He 
has no ability to make a true self-examination. He must 
be shown that his exercises come far short of being truly 
gracious. Nor is it enough that he should conclude, 
merely upon the decision of another, that he is deceived. 
He must, if possible, be led to see for himself that all he 
has done is only the acting of his sinful and deceptive 
heart, and must go for nothing. Every source of reliance 
must be removed from his mind, so that, of his own 
accord, he shall abandon all semblance of hope. 

It must, after all, be remembered, as an unchangeable 
truth, before which both the Christian and the sinner must 
bow, that nothing can be done to change a spurious to a 
genuine conversion, without the interposition of God's 
Almighty Spirit. Such a change can no more be effected 
by human instrumentality than a genuine work of grace 
can be commenced and carried on thus, in the heart of the 
most abandoned sinner. Supplication must be made for 
the Spirit's aid, with complete submission to his rightful 
sovereignty in renewing the hearts of men. 

Thus we have said what little we can in regard to the 
remedy of a spurious conversion. It will be felt that even 
before a false hope has come to maturity, the prospect of 
effecting a happy change is exceedingly small. The reason 



ABANDONMENT OF HOPE. 161 

a false work is going on, or has been completed, is, that the 
Holy Spirit is not connected with the means employed. 
This is a deficiency which man cannot remedy. The most 
he can do may be to break up or arrest a work that is 
spurious, and leave the person with no hope, instead of one 
that is false, — a condition much to be preferred. And yet 
facts seem to teach that this can seldom be effectually 
accomplished. A false conversion is the fabrication of the 
Evil One, whose wiles are quite sure to foil the wisdom of 
man. A spurious hope, though entertained with appa- 
rently much greater confidence, is yet often more readily 
abandoned than one that is genuine ; but the abandonment 
of it is commonly as false and insincere as the hope itself. 
Ordinarily, it seems to be given up rather to produce a 
show of honesty than from any honest purpose, since it 
is so certain to revive at a subsequent period, and again 
deceive its possessor, — the whole being merely a deceit 
of Satan, the more perfectly to beguile the soul which he 
has in charge. It is natural for both Christians and the 
deceived person himself to take it for granted that if the 
latter has abandoned one hope and obtained another, the 
second must necessarily be genuine ; especially if, as is com- 
monly the case, it professes to be quite unlike the first, — 
the principle being forgotten that while an article which is 
genuine can be but one, its counterfeits may be many. 
The Great Deceiver of men seems to be aware of this, 
and hence allows the subject of a false hope to abandon 
it, for the purpose of thrusting into his possession another, 
which shall effect a more complete deception of himself 
and others. 

These statements are founded upon careful observation 
of facts. They have been made to show that too great cau- 
tion cannot be exercised in regard to renewing a spurious 

14* 



162 A RAY OF LIGHT. 

hope, or substituting another in its place. It is believed 
that the danger of self-deception is far greater in tfie 
second instance than the first. It must, however, be stated 
that the prospect here, though gloomy, is not entirely dark. 
Experience and observation teach that the faithful per- 
formance of duty will sometimes find, even in such cir- 
cumstances as these, a present and happy reward. In some 
instances, though rare, the prompt arrest of a false experi- 
ence, even after having for a little time passed its crisis, 
has been known to be followed, eventually, by a truly 
gracious result. Duty, therefore, is plain, while the event 
is with God. 



PART III. 

RECOGNIZED REGENERATION; 

OR, 

FAITH AND HOPE. 



RECOGNIZED REGENERATION, 



DIVISION FIRST. 

PRELIMINARY DISCUSSION. 

CHAPTER I. 

POSSIBILITY OF RECOGNITION — BY THE SUBJECT BY 

OTHERS. 

It has been stated in the first part of this volume that 
there are many professing Christians who do not know 
when they were converted. In the second part it has 
been added that there are also many who do not know 
that they never were converted. We remark now, that 
there are maDy professing Christians who do not know 
that they ever were converted. This is by far the largest 
class. Almost all true Christians do, at some time, have 
misgivings whether they are really the children of God. 
This is quite likely to occur in the early part of the Chris- 
tian life. In some it is outgrown with advancement in 
knowledge and experience. With others it is only an 
occasional and transient feeling. With others still, it is 
abiding: they have a constant desire, if they are Chris- 
tians, to know it more perfectly, and be able to give a 
reason of the hope that is in them. 

This feeling has doubtless been fostered, rather than 



166 READER EMBARRASSED. 

otherwise, in the minds of Christians of this class who 
may have read the preceding parts of this volume. They 
will be embarrassed more than ever respecting their evi- 
dence of having been truly born again, and will more than 
ever feel the need of being instructed in regard to the 
Spirit's work upon the heart, and so confirmed in the 
hopes they have ventured to cherish. If many persons, 
who are truly converted, believe they are not, and many 
more, who are not, believe they are, the question will 
arise, How can any one know whether he is a Chris- 
tian or not ? and how can this be known with regard to 
others? Some may have felt that there is no positive 
knowledge upon the subject. They will say: "We do not 
believe any one can know certainly that he or any one 
else is a Christian." It is incumbent upon us, therefore, 
to exhibit the features and marks of a recognized and gen- 
uine work of grace, in distinction from the unrecognized 
and spurious, which have been described. 

We shall attempt to answer these two inquiries : First, 
Can a regenerate person be certified of his regenerate 
state ; and if so, how ? Secondly, Can a regenerate per- 
son be certified of the regenerate state of others ; and if 
so, how? The inquiry is not how a professing Christian 
may know whether he is a true Christian, nor how any 
one can know whether others are Christians. The case 
of a self-deceived professor has been considered, and the 
conclusion is, that he is not likely, in this world, to dis- 
cover his condition. The inquiry pertains, therefore, to 
persons actually in a regenerate state. Nor do we raise 
the question whether unregenerate persons can be certified 
of the regenerate state of others, since they have no 
knowledge of spiritual things, and, of course, can know 
nothing of the regenerate character. 



INQUIRIES STATED. 167 

That these are inquiries of importance, none will deny. 
If any light can be thrown upon them, good will be ac- 
complished. Some will say : " It is presumptuous to dis- 
cuss these topics — God only knows the heart." We ac- 
knowledge the truthfulness and solemnity of the thought. 
He who pretends to know much of his own heart, or the 
hearts of others, evidently knows little. But should we 
on this account be deterred altogether from considering 
the subject? Because we can know little, shall we not seek 
to know what we can ? It is idle to say that because we 
cannot be as gods, we will not be as men. God is willing 
to give all the light it is best for us to have, upon every 
subject; and it is best for us to seek all he is willing to 
give. Nor need we fear that by our research we shall find 
out any secrets which it is improper for us to know, or 
which God designs to keep to himself. 

Each of the inquiries submitted is of a twofold nature. 
In the former, the first question is, Can a regenerate per- 
son be certified of his regenerate state? If this is an- 
swered affirmatively, the question will be, How can this 
be done? In the latter, the first question is, Can a regen- 
erate person be certified of the regenerate state of others ? 
If this is answered affirmatively, the question will be, 
How can this be done ? 

The reader is desired now, once for all, to remember 
that we are not seeking for the tests of sanctifi cation, but 
of regeneration. The point is this : Is provision made, in 
the economy of grace, for a person in the ordinary regen- 
erate state to know that he is a child of God? and is pro- 
vision made for Christians to know the same respecting 
others ? Besides, when we speak of knowing, we do not 
mean absolute or infallible knowledge. This belongs to 



168 DO CHRISTIANS KNOW THEY 

God. But is there as real a basis of human knowledge 
here as in any other sphere ? 

We shall first present some considerations to show that 
this must be the case. The first is, that Christians act as 
if they were certified of having been born again. They 
order the entire course of their lives according to this sup- 
position. When they publicly profess the religion of 
Christ, they declare before God, men, and angels, their 
belief that they are Christians. This requires no slight 
conviction of its truthfulness. It matters not that it is 
done with fear and trembling. This only indicates that 
they realize the solemn import of the action. The false 
professor does the same without fear and trembling, be- 
cause he does not appreciate the nature of the act. 

Besides, Christians assume respoyisibilities which indi- 
cate a certitude of their condition. In uniting with the 
visible Church of Christ, they place themselves in a posi- 
tion calculated to forestall their becoming Christians, if 
they are not such already. It leads them not to seek to 
become changed, but to maintain the change they are sup- 
posed to have undergone. Hence they risk their salvation 
upon their belief that they are Christians. 

God also requires Christians to act upon the supposition 
that they know they have been born again. He requires 
them publicly to profess his name and celebrate his ordi- 
nances, which he would not do without giving them the 
needed qualification. 

Though it is not becoming in man to claim absolute 
knowledge in any sphere, yet the actions of Christians 
give the strongest indications of it possible. It would be 
no more legitimate to infer that the husbandman who cul- 
tivates the seed he has sown knows he shall reap a harvest, 
than that the Christian who cultivates the seed of divine 



AND OTHERS ARE CONVERTED? 169 

grace in his heart knows he shall reap the fruit of ever- 
lasting life. The Christian will encounter the most serious 
risks that can be incurred, upon the simple strength of his 
belief that he is a child of God. Death itself, in the most 
painful form, has no power to shake it. 

That regenerate persons have the means of being cer- 
tified of the regenerate state of others, is also manifest. 
The existence, perpetuation, and operations of the visible 
churches of Christ, involve the necessity of it. If these 
are, in the main, composed of Christ's disciples, collected 
together out of the world, then it cannot be conceived by 
what means this should take place, unless by virtue of an 
ability not only to be certified of their own regeneration, 
but also to recognize the regenerate condition of each 
other. Without an ability to discover the regenerate 
character in others, how could Christian churches appro- 
priate to themselves regenerate persons and at the same 
time debar the unregenerate ? What significance would 
there be in the relation of Christian experiences and the 
examination of candidates, in order to guard against the 
admission of unconverted persons to the membership of 
the churches? The labors also of Christians are put 
forth, upon the supposition that they have the means of 
knowing whether others are in a natural or a spiritual 
state. They treat all men with whom they come in con- 
tact as being either in a lost condition, or as heirs of 
salvation. 

The mission on which Christians are sent into the world 
necessitates a knowledge of its religious condition. Of 
what avail would be spiritual guides to lead men to Jesus 
Christ, if they can have no means of knowing whether 
they are already in Christ ? The disciples of Christ, in 
carrying out the command to go and teach all nations, 

15 



170 PRACTICAL DEMONSTRATION. 

cannot avoid forming their judgments in regard to the re- 
ligious condition of those whom they teach. They are 
obliged to expose the false pretensions of men, to declare 
to them that they are yet in their sins, and except they 
repent they shall all perish. 

In forming their judgments, also, they are obliged to 
assume most weighty and solemn responsibilities. The 
baptism of persons professing piety, and their reception 
into a visible church, are expressive of the belief that they 
have been truly born again. It does not avail to call it a 
judgment of charity, or to instruct candidates that they 
must not regard these acts as a sanction of their hopes, 
but must assume the Christian name upon their own pro- 
fession of faith. These are useful cautions, but they do 
not diminish aught of the significance of an admission 
into the fellowship of a Christian church. This will still 
be regarded, especially by the self-deceived, as confirma- 
tory of their own belief that they are Christians. Here is 
a responsibility which Christ must have furnished his fol- 
lowers qualifications for assuming. So long as they labor 
for the conversion of men, they must have some means of 
recognizing it when it occurs. 

But how is it practically ? Are not Christians often as 
well convinced of the regenerate state of others as of any- 
thing within the limits of their knowledge ? Nor is this 
confined to a few exceptional cases of such as are known 
to have attained to an unusual degree of godliness. Two 
Christians, hitherto strangers, fall into each other's society, 
and at once become as well assured of the renewal of each 
other by the Holy Spirit as they are of each other's moral 
and rational character. Each is as thoroughly satisfied of 
the regenerate state of the other as he is of his own, or of 
the reality of true religion. Unless these impressions are 



KNOWLEDGE NOT INFALLIBLE. 171 

altogether delusive, they indicate that Christians have an 
ability of knowing each other. They are not left in entire 
uncertainty who are their real associates in this world, and 
who are to be so in the world to come. 

It will be said that it cannot be known who are Chris- 
tians, with any infallible certainty. But this does not pre- 
clude the supposition that a foundation of actual knowl- 
edge exists here as really as in any other sphere. The 
fact, too, that in some cases so high a degree of certainty 
is derived from so limited acquaintance, is evidence that 
there are sources of knowledge here as yet undeveloped. 

These considerations lead to an affirmative answer, 
modified in its positiveness no farther than all subjects are 
as comprehended by men. Either the means of propa- 
gating experimental religion, as they have existed since 
the time of Christ, are upon a false basis, or there must 
be in its nature a ground of certitude of our own regen- 
eration, and the regeneration of others, as real as exists in 
any other department of knowledge. 



CHAPTER II. 

MODE OF RECOGNITION' GENERAL PRINCIPLE STATED 

AND ILLUSTRATED. 

§ I. — People op God peculiar — Christ peculiar — Godliness 

A MYSTERY. 

The questions to be considered now are, first, How can 
a regenerate person be certified of his regenerate state ? 
and secondly, How can a regenerate person be certified 
of the regenerate state of others ? It cannot be expected, 
however much it may be desired, that questions of such 
magnitude can be answered in a word. To be of any ser- 
vice, an answer will involve a brief review of the ground- 
work of experimental religion. The proposition by which 
we shall be guided in taking this review, is this : The re- 
generate character is peculiar and distinct from all other, 
and by its peculiarities and distinctiveness it is to be 
knoivn. The idea designed to be conveyed by this state- 
ment is, that it is unlike all other, in being possessed of a 
singularity, strangeness, incomprehensibility and mysteri- 
ousness. It is not meant, however, that the people of God 
are an eccentric people. They are peculiar, not absolutely, 
but relatively. Their peculiarities are actually regularities, 
in perfect harmony with man's original and proper consti- 
tution; and only so far as they are peculiar, are they true 
to nature, — the departure from the real standard of human 
character being on the part of the unregenerate. 

The doctrine is everywhere taught in the Bible that 



PEOPLE OP GOD PECULIAR. 173 

the people of God are a peculiar people, distinguishable 
by their peculiarities from all other religionists. They 
have upon them a seal which marks them as the chosen 
of God and regenerate by the Holy Ghost. They stand 
out as an unworld-like, spiritual, sui generis people. They 
are a sect everywhere spoken against, on account of the 
strangeness and incomprehensibility, not less than the ex- 
cellence of their character. 

Christ himself arrested attention, and excited hatred 
from the world, not solely because of his holiness, or of 
his religious strictness and zeal, — for the Pharisees were 
outwardly, in most respects, as strict and zealous as he. 
It was, in part at least, because of the strangeness of his 
holy character and precepts to unenlightened men. His 
presence constituted a disturbing force in the world. Hu- 
manity was moved by it wherever he went. His charac- 
ter was a profound mystery to all who witnessed it. " The 
people were astonished at his doctrine." " The men mar- 
velled, saying, What manner of man is this?" "They 
besought him to depart out of their coasts." Even his 
followers are often represented as standing in awe of his 
character, from the want of a perfect apprehension of it. 
""When the disciples saw him walking on the sea, they 
were troubled, saying, It is a spirit." On another occa- 
sion, it is said that, in view of a certain manifestation of 
himself, "they fell on their face and were sore afraid." 
He was at last put out of the world, in part, because men 
stood in a kind of superstitious awe and fear of his pres- 
ence. Paul informs us that had the Jews known the hid- 
den wisdom of his mysterious character, they would not 
have crucified the Lord of glory. When they did crucify 
him, it was performed somewhat as a matter of doubtful 
experiment. They looked on to see whether he would 

15* 



174 GODLINESS A MYSTERY 

die like other men, or would save himself and come down 
from the cross. The men of the world were agitated and 
perplexed, in view of the supernaturalness of his charac- 
ter, up to the hour of his death; and that perplexity will 
never cease to the end of time. 

The followers of Christ are one with him, and partake 
of the mysteriousness of his holy character. 

The Scriptures also represent godliness, which is a char- 
acteristic of the Christian, as being to the natural man a 
mystery. Paul declares to Timothy, that "without con- 
troversy, great is the mystery of godliness." But it is so 
only to the natural apprehension. The language of the 
converted soul is, "Whereas I was blind, now I see." 
Christ said to his disciples, "Unto you it is given to 
know the mysteries of the kingdom of heaven, but unto 
them that are without, it is not given ; because they see- 
ing see not, and hearing, they hear not, neither do they 
understand." 

Godliness, to the natural man, is a mystery, both as to its 
nature and existence. He has no consciousness of what 
godliness is, because he has none in him — sin having cor- 
rupted him; and he has no perception of it out of himselfj 
since he has no spiritual sight — sin having blinded him. 
He cannot conceive of the existence of godliness, for he 
has never witnessed anything more nearly related to it 
than his own self-righteous ungodliness; and this is so 
good in his sight, that he perceives no occasion for any 
other kind of godliness. The announcement of a neces- 
sity for it is to him a stumbling-block and foolishness. To 
the Christian, godliness is incomprehensible, not in nature, 
but in extent. To the natural man it is so in both. He 
can no more comprehend its alphabet than he can the 
whole science of the Godhead. 



TO THE NATURAL MAN. 175 

The science of Algebra is a mystery to one unacquainted 
with its signs and symbols. But let these be known, and 
its mystery is removed, though there may be no concep- 
tion of the extent of its wonderful solutions. An intelli- 
gent mind is restive upon being made to believe in its 
existence, while ignorant of its elemental nature. So, to 
the unenlightened, spiritual things are a mystery. They 
have no conception of their superior nature or existence, 
while compelled to believe in both. No wonder a moral 
being, thus conditioned, is restive. Christ is a root out of 
dry ground to the men of the world; he has no form nor 
comeliness ; and yet a conviction of his superior character 
and presence disturbs them. Let, however, the unenlight- 
ened be initiated into the mere beginnings of spiritual 
things, and their perplexity is at once removed. They 
have come out of darkness into light. Profound depths 
lie before them unexplored ; but this does not pain them as 
before, because the nature of these things is no more in- 
volved in mystery. Having been enlightened as to their 
excellent character, they are nothing disturbed by the con- 
viction that in extent they may be infinite. 

Had man never fallen, godliness would have been no 
more a mystery to him than natural science. He would 
have had the capacity, when instructed in its elements, to 
understand its nature. But now it is not so. He may be 
instructed to any extent, and still be unable to penetrate 
the thick darkness which encases it, because he has no 
qualification to discern spiritual things. In renewing the 
heart, the Holy Spirit not only produces godliness, but 
also a perception of its nature. The person has only the 
smallest beginnings of godliness ; his perceptions, also, are 
correspondingly limited ; yet they are clear as the morning 
light. These new moral affections and perceptions are the 



176 MAX A RELIGIOUS BEING, 

peculiarities which mark the regenerate character, and by 
which it is to be known. 



§ II. — Regenerate Character not known by Religious 
Manifestations. 

A common and natural supposition is, that the regen- 
erate character is to be known simply by its religious 
manifestations, which are equally comprehensible by all. 
If a man is actively and zealously religious, especially in 
an evangelical direction, the impression naturally produced 
is that he is pious. But this is not legitimate, because 
man is not less really a religious being by nature than 
by grace, in his fallen than his unfallen condition. The 
fall did not destroy, but perverted, his religious constitu- 
tion. Before he fell, he had tendencies to worship, which 
still remain. Then he was inclined to worship God, but 
now to worship gods, of which himself is chief. Man has 
always possessed a faculty to love God, to pray, to exer- 
cise faith, hope, repentance, religious zeal, and indeed all 
the Christian graces. Before the fall, this faculty was up- 
right; now, perverse. His love for the Creator and the 
creature is corrupted by the infusion of a selfish element. 
The object of regeneration is not to create religious fac- 
ulties, but to restore existing ones to their original and 
proper exercise. 

Man is also as thoroughly a religious being now as be- 
fore he fell. God made man solely to reflect honor upon 
himself in all his relations. Hence his religious character 
absorbed originally every feature of his constitution. This 
constitution still remains the same. Nothing has been 
lost, nothing added. Every act, word, thought, and feel- 
ing, still has a religious bearing. God commands that 



THOROUGHLY AND ACTIVELY. 177 

whether we eat or drink, or whatsoever we do, we do all 
to his glory. If we do this, we shall be entirely religious ; 
if we fail, or act otherwise, it will be sin ; and all sin has a 
religious connection. It is a violation of religious obliga- 
tion ; that is, it is perverted religion. All hypocrisy and 
self-righteousness are not more properly and truly false re- 
ligion than selfishness, pride, covetousness, and every kind 
of open vice and crime. The first murder had an imme- 
diate religious connection. It was the fruit of a perverted 
religious constitution. The same is true of the highest 
crime the world ever witnessed, — the crucifixion of the 
Son of God. All immorality and crime are the result of 
man's departure from his Maker. Before he fell, he was 
thoroughly and properly religious; since the fall, he is 
thoroughly but improperly so, unless renewed by grace. 
Hence the regenerate character cannot be known by the 
extent of man's religious manifestations. 

Man is also as actively religious as before he fell. The 
fall did not impair the energy or vitality of his religious 
forces. They still produce fruit, therefore, but a wild and 
unwholesome product. The distinction between the spir- 
itual and the natural state pertains not to the fruitfulness, 
but the healthiness of the two conditions. The object of 
regeneration is not to produce religious activity so much 
as to sanctify it. This is recognized in our Saviour's words, 
"By their fruits ye shall know them." He reminds the 
disciples that there are false religious fruits, as well as 
true, illustrating it by representing a corrupt, equally with 
a good tree, as bearing fruit, but of a different quality. 
Hence he instructs them to beware not of persons of no 
religious activity, but of false religious teachers ; and that 
they should know them not by the abundance, but the 
kind of their fruits. He declares that "not every one 



178 ACTIVITY NOT GRACE. 

that saith Lord, Lord, shall enter into the kingdom of 
heaven ; " that many at the last day will claim that they 
have prophesied and cast out devils, and done many won- 
derful religious works, to whom he will say, "Depart from 
me, ye that work iniquity ! " If Paul was not as active, 
religiously, before as after conversion, he was more so be- 
fore than many are after. He was more active in advo- 
cating false religion than most are the true. The heathen 
worship as abundantly as do Christian nations — the most 
unevangelical sects as any others. Oftentimes the rectify- 
ing of man's religious nature stimulates its action, as the 
grafting of a tree may increase the quantity of the fruit ; 
but no amount of religious activity can be regarded as an 
unmistakable sign of grace. It has been shown that other 
causes of awakening exist besides the Holy Spirit, — the 
degree depending not always upon the power of the awak- 
ening force, but upon the individual's constitutional sus- 
ceptibility. 

Man may also be in form as soundly religious in his 
apostate as his original, in his natural as his spiritual con- 
dition. It has been shown what causes, independently 
of the Holy Spirit, may conduce to mould his religious 
activities into a proper form. In view of this, our Saviour 
exhorts the disciples to beware of religious teachers who 
were outwardly sheep, but inwardly wolves; who advo- 
cated the external exercises and forms, not of false but 
of true religion. He adds, also, that to many who claimed 
to have prophesied in his na?ne, and in his name cast out 
devils, and done many wonderful works, he would say, 
at the last day, "Depart! I never knew you!" On this 
account, too, he declares that they should be known by 
the nature, not the form of their fruits. 

It cannot be inferred from this that there is anything in 



RELIGIOUSNESS NECESSARY TO PIETY. 179 

man's naturally religious condition that can be developed 
into piety. By saying that he is a religious being, we do 
not mean to assert that he is either sinful or holy, but that 
he has the capability of being either. Nor is it any objec- 
tion to the statement that he is a religious being to say 
that he is not always religiously active. The unregenerate 
are not always in a state of perverse, nor the regenerate in 
a state of healthy activity ; but both are susceptible of 
being awakened at any moment, and to almost any degree. 

§ III. — Regeneration necessitates a Religious Constitution. 

In regeneration, a new creature is begotten in man by 
the Holy Spirit. This implies a constitutional relation 
both between the natural man and the Holy Spirit, and 
the natural and the spiritual man. This relation is that of 
a religious constitution. Had this religious constitution 
become extinct, and not merely degenerated by sin, we 
could not conceive of such a reunion between man and 
the Spirit as would result in the birth of a new spiritual 
man. Hence the necessity that man, even in his fallen 
condition, should have a religious constitution, in order to 
be a subject of regeneration. 

This new creature which is born in man, but begotten 
by the Holy Spirit, according to the Scripture, is of neces- 
sity a spiritual man, having all the faculties and elemental 
principles of a man, but spiritual in character, — the proto- 
type being found in Christ, born of a woman by the Holy 
Spirit, and hence perfect man, though divine ; the offspring, 
in either case, having no more nor less elements of character 
than the united sources which produce it. Hence the new 
man will possess spiritual sight, taste, hearing, judgment, 
as well as spiritual affections. In harmony with this, it is 



180 REGENERATION AN ENGBAFTMENT. 

written, " He that hath ears to hear, let him hear;" that is, 
he that hath spiritual hearing, let him hear spiritual things. 

The production of a new man by means of a spiritual 
birth, does not imply that the old man is cast away, and 
another formed of new materials, unaffected by sin. Re- 
generation is the beginning of a process of sanctification. 
The Spirit of God acts upon the natural powers and facul- 
ties, and restores them to their original and uncorrupted 
state. Man has nothing good in him, and yet every ele- 
ment of his nature is capable of subserving a noble end, 
being just suited to the purposes of sanctification and sal- 
vation. The psalmist knew how to pray, after the gospel 
method, even in his day : " Create in me a new heart, and 
renew a right spirit within me." 

Or, again, regeneration may be represented as a spiritual 
engraftment of the natural man, — the engraftment being 
supposed to take place in every branch of his being. 1 An 
engraftment of good fruit takes place only upon a tree of 
like nature with itself; since the design is not radically to 
change the kind of its fruit, but its quality, — there being in 
this only an essential unlikeness. Hence there must be a 
constitutional relation between the natural stock and the 
engrafted fruit, so that the sap — the vital fluid of the 
former — will also flow in the latter. Apple must be en- 
grafted upon apple, or upon a tree of kindred nature to 
itself. In like manner, piety must be produced in a natu- 
rally religious stock. The influences of the Spirit are 

1 The figure must not be pressed beyond the points it is designed to illus- 
trate. The leading ones are these : It represents the constitutional relation 
between the natural man and the Spirit; the religious life being supplied 
from the natural source, while its quality is changed by the Spirit which 
is imparted. It represents, also, the fact that all man's faculties may and 
must be sanctified, while his constitutional structure remains. 



GODLINESS, HOW A MYSTERY. 181 

given to religiously constituted beings, — as angels and 
men, — but not to brutal natures; the object being not to 
endow with a religious constitution, but to change the 
quality of that which exists. 

Wherein, then, consists the peculiarity of the regenerate 
character, its strangeness, incomprehensibility, and distinc- 
tion from the un regenerate ? How is it that the spiritual 
man is a new creature, and that godliness is to the natural 
man a mystery ? "When man fell into sin, he not only lost 
his spiritual affections, but his spiritual perceptions. When 
his heart was changed from good to bad, his spiritual per- 
ception was changed, with every other faculty. Having 
ceased to love God, he lost sight of him in everything. 
When Christ came into the world, men saw no form nor 
comeliness in him. " In him was life, and the life was the 
light of men. And the light shineth in the darkness, and 
the darkness comprehended it not." Wickedness became 
so thoroughly a second nature to man, that the existence 
of godliness in or out of himself is a mystery. 

Godliness is not a mystery to man because he is desti- 
tute of a religious nature, but because he has a religious 
nature which is perverted. Had he not a religious consti- 
tution, he would be entirely unaffected by spiritual things. 
Were it upright, he would be in sympathy with them; 
but since it is perverted, they appear to him strange, in- 
comprehensible, and mysterious. So long as he comes in 
contact with them, he will be restive and perplexed, until 
he is renewed by grace, or given over to a reprobate mind. 

In regeneration, man is not only restored to a state of 
godliness, but his perceptions of it are restored. He sees 
God in himself, in Christ, in everything. He is introduced 
into a new domain of perception and feeling, which consti- 
tutes a new life, and a seemingly new creation. He is born 

16 



182 OLD MAN AND NEW 



again into the state in which man was first created. Hav- 
ing been born at first in sin, he is born again in holiness. 



§ IV. — Correspondence and distinction between the Old 

MAN AND THE NEW. 

The doctrine that in regeneration a new man is pro- 
duced, and that the new is the old sanctified in every 
element of his being, implies that between the spiritual 
and the natural man there is a perfect correspondence. 
If the new creature is a spiritual man, he must have all 
the faculties and elemental principles of a man. He must 
not only have a new heart, but new faculties throughout. 
None must be superadded, and none wanting. Otherwise 
he would be something more or less than man. Nothing 
can be sanctified which does not exist ; and sanctification 
must be commenced in every principle of man's nature, or 
when the process is finished his restoration would be in- 
complete. A spiritual engraftment can take place only in 
a natural stock. We cannot conceive, therefore, of a spir- 
itual feature, or grace, in the new man, which is not set in a 
corresponding feature of the old. The natural man also, 
being thoroughly religious, every feature and element of 
his nature must be capable of receiving a spiritual graft. 
Nor would he be a complete spiritual man unless each 
principle of his nature received a scion of grace. He 
would not possess even the beginnings of an entire sancti- 
fication. 

This being so, we should expect to find in the regenerate 
and unregenerate man two distinct but parallel religiously 
constituted beings, each possessing faculties similar to the 
other, both entirely religious and more or less actively ;md 
in form correctly so, according to incidental influences ; the 



COMPARED. 183 

distinction between them consisting in the fact that the. 
one is spiritually, and the other naturally religious; or the 
one properly, and the other perversely so. 

This expectation is fully realized. Both the unregenerate 
and the regenerate have a sense of the existence of a Su- 
preme Being, to whom they must render an account. The 
sense of the former is parallel to that of the latter, but vi- 
tally distinct from it. The one is perverse and blinded, the 
other sound and healthy. In each it is the internal life- 
principle of the religious character, which sends out its 
influence to the surrounding members near and remote, 
giving to them its tone. Accordingly, we find a kind of 
worship, of prayer, of consciousness of sin, of repentance, 
faith, love, hope, and religious happiness, which is natural 
to mankind, and another exercise of these, which is spir- 
itual. All the forms of Christian graces are exercised 
among unregenerate men. The heathen — the lowest grade 
of religionists — have their religious hopes, and joys, and 
repentance, and faith, and love, and good works, and 
prayer, and worship, and every other grace. All unevan- 
gelical religious sects have the same. Were the hearts of 
ungodly men, who profess to despise every kind of re- 
ligion, exposed to view, it would be found that they also 
possess undeveloped forms of these same exercises. Let 
affliction of any kind overtake them, and the forms of the 
Christian's graces at once appear. Were the unuttered 
reflections of merely moral persons brought to light, they 
would be found to possess within them a complete system 
of religion. Xor are religiously educated children and 
youth, who seem entirely neglectful of these things, an 
exception. Their religious tendencies are rather suppressed 
than wanting. The germ of religious exercise within 
them is ready to burst forth, either naturally into false 



184 TWO SYSTEMS OF RELIGION. 

forms, or by the Spirit's influences into the true, as soon 
as the causes of suppression will permit. 

If two parallel but distinct sets of religious faculties 
and exercises exist among men, we should expect, as a 
consequence, to find also two parallel but vitally distinct 
systems of religion in the world, — the one natural and 
false, the other spiritual and true. The history of man- 
kind shows this to be the case. The heathen, the Roman- 
ists, and all unregenerate religionists, have their systems 
and creeds standing side by side with those of the regen- 
erate, more or less deformed in consequence of a perverted 
inward spirit, yet constituting the natural stock in which 
to insert, in all its branches, the spiritual graft. In numer- 
ous cases these systems and creeds, by means of external 
cultivation, assume the exact form of the good and true, 
without partaking of its spirit, just as the natural is some- 
times, in form, undistinguishable from the engrafted fruit. 
The general aspect of the case, however, is, that the natu- 
ral tree which now overspreads the earth, has received only 
a partial engraftment in some of its remoter branches. 

From principles already suggested, we should expect 
that the spiritual character and religion would be inex- 
plicable and mysterious, and a consequent source of annoy- 
ance to those who are only naturally religious, but are com- 
pelled to believe in the existence and superior nature of a 
spiritual state. This has always been exemplified. All 
natural men of religious culture have been restive and per- 
plexed, in view of the existence and superior claims of 
experimental religion. From the time of Nicodemus they 
have marvelled, and asked, "How can these things be?" 
They have been anxious and impatient to see the religion 
of the new birth yield its claims of superiority, and dis- 
tinctiveness, and allow their own perverse and blinded 



TWO KINDS OF UNDERSTANDING. 185 

religious character to be accredited as genuine ; and be- 
cause it cannot do so, they conceive of it as arrogant, 
uncharitable, and bigoted. 

The unregenerate religionist can no more conceive of a 
new man diverse from the natural, than could the master 
in Israel, in the time of Christ. The same is true of the 
exercise of all the spiritual graces, such as faith, love, hope, 
happiness, good works, and humility. In his fallen religious 
character, the unregenerate man has the natural stock in 
which these various spiritual graces are set, but they afford 
no conception of the distinctive nature of the spiritual 
graft. 

These remarks have a still wider application. We have 
said that man is a thoroughly religious being. What are 
called the Christian graces do not comprise the Christian 
character. The intellectual, moral, and physical nature, 
though more remote from the religious centre, have a vital 
connection with it. These were all affected by transgres- 
sion, and will be correspondingly affected by regeneration. 
The new man must have a new understanding pertaining 
to the truths of religion, and to all truths which come 
within the domain of his knowledge. Every truth, and 
every object of knowledge, in religion, in science, in art, 
and in nature, is affected by being viewed in a spiritual 
light, — and reflection upon them forms a part of man's 
religion. 

Xo Christian will deny that the natural man has one 
kind of understanding of the truths of the Bible, and the 
spiritual man another. Let a person who has been highly 
cultivated in the knowledge of revealed truth, be enlight- 
ened by the Holy Spirit, and it will appear to him in a 
new and peculiar light. He will acknowledge the essen- 
tial inferiority of his former understanding. He will yield, 

16* 



136 SPIRITUAL VIEWS OF NATURE. 

also, a new intellectual assent to them as being good 
and true. His former understanding and assent had sus- 
tained a vital injury by transgression, and in his restoration 
by grace they receive a corresponding cure. His natural 
apprehension of religious truths is false, blinded and per- 
verted by sin. However cultivated, it is suited only to 
receive a spiritual graft. 

The same remarks are applicable to all truths, and 
every object, in science, in nature and art. Of all these 
there is a natural and a spiritual apprehension. If it be 
not so, whence is it that to the converted soul every ob- 
ject in nature, and every law in science and art, is invested 
with a new, peculiar light? Whence comes this, if it is 
not a partial restoration of the original beauties of man's 
paradisaic abode, arising from a corresponding restoration 
of his intellectual apprehensions to their pristine state ? 
The works of nature and of art can no more be viewed 
aright than the works of grace, except in a spiritual light. 
The whole domain of truth can be properly apprehended 
only as it is in Jesus, who is the Alpha and the Omega of 
all. The same distinction, less sensible, but not less vital, 
exists between a natural and spiritual understanding of 
truth, as between natural and spiritual prayer, repentance, 
love, and faith, — the natural in the one case being as 
really false as in the other. • 

These things to the natural man are a mystery. He 
can no more comprehend the existence of a spiritual appre- 
hension of the works of nature or of grace, diverse from 
his natural view of them, than Nicodemus could conceive 
of the existence of a new spiritual man diverse from the 
natural. He cannot penetrate, in any direction, the dark 
vail which surrounds him, — no ray of light having reached 
him from the celestial region beyond. All unregener- 



SPIRITUAL FORMS OF RELIGION. 187 

ate religious sects believe they perfectly understand the 
truths of the Bible, and are sorely annoyed by the claims 
of the spiritually enlightened to a distinct and superior 
knowledge. 

The same principles are applicable, also, to the external 
performance of all religious duties, — outward activity, zeal, 
abandonment of open sin, and conformity to Bible pre- 
cepts. There is a natural exercise of these things, and a 
spiritual. On account of remoteness from the religious 
centre, the distinction here is still less obvious, but not 
less real. A difference is to be discovered between the 
very forms of the natural and spiritual exercises of religion. 
Let the young man who has been taught from childhood 
to bow at the family altar while the morning and evening 
sacrifices are laid thereon, be truly converted, and he will 
confess that he never bowed there before. An observer 
would be impressed with the change. He is now bowed 
in spirit. His heart and soul are in the act. This imparts 
ease, freedom, spontaneity, and a natural reverence to its 
outward form. It is a law of nature that the external man 
shall be affected by the internal. The parent cannot edu- 
cate his child to bow in family worship, as God by his 
Spirit makes him bow. 

The same may be said of the public exercise of prayer, 
exhortation, and preaching. Suppose a deceived professor 
of religion, who has been accustomed to these exercises, 
should be enlightened, and brought to Christ ; then when 
the words fall from his lips, you would confess you never 
heard him exhort or pray before. The language might be 
the same he had employed a thousand times, but the man- 
ner of its utterance would be altogether new. An artic- 
ulation of the shibboleth would now be distinctly heard. 
The tones and inflections of the voice. are inevitablv mod- 



188 FORMS THAT HAVE THE POWER. 

ified by the inward spirit. Is not such a change observ- 
able in the manner of the true Christian's prayer, when he 
passes from a cold to a lively Christian state ? And is not 
such a distinction perceived and felt, on the one hand joy- 
fully, and the other painfully, between the exercises of some 
professing Christians and others ? 

It cannot be denied that there is a form of godliness 
that has the power, and a form that has it not. When 
man works out what God works in him to will and to do, 
then the very manner of his working will be unlike the 
ordinary actings of men. It is impossible that he should 
speak of himself as God speaks through him. Were it not 
so, he who preaches the gospel in his own strength would 
possess the same-impressiveness with him who speaks as 
he is moved by the Holy Ghost. Illustrations of the truth 
might be drawn from the external aspect of all religious 
activity and zeal, the abandonment of open sin and turn- 
ing to the paths of true religion, and external compliance 
with all the precepts of the gospel, showing that there is 
in all these things a form that is natural and one that is 
spiritual. It is not so much the acts which the followers 
of Christ perform, as the solemnity with which the very 
manner of performing them is invested, that gives them 
their peculiar power among men. 

These things are also incomprehensible and mysterious 
to the natural man. The son of pious parents cannot con- 
ceive how it is possible for him to bow in a more humble 
or reverent manner at the family altar than he has been 
accustomed to do, until he is taught by the Holy Spirit. 
Then he perceives that hitherto the motion of every mus- 
cle and limb had been wholly disconsonant with the act he 
professed to perform. So, also, the self-deceived professor 
cannot conceive of a form of exhortation and ju'ayer supe- 



NATURAL AND SPIRITUAL HONESTY. 189 

rior to that which he employs. But when the Holy Spirit 
gives him ears to hear, he discovers that every inflection 
and tone of his voice must have fallen in the harshest dis- 
cord upon the ear of his Maker, and of every spiritual soul. 

All this is in confirmation of the proposition that the 
regenerate character is peculiar and distinct from all other, 
and that by its peculiarities and distinctiveness it may be 
known. 

Another important application of these principles may 
be made to man's moral nature. It is that there is among 
men a natural and spiritual honesty, benevolence, and sin- 
cerity. AYhen man fell into sin, he fell entirely. His 
moral as well as intellectual nature became perverted. 
The new man, therefore, must have a new moral as well as 
intellectual character. If the heart is changed from good 
to bad, or the reverse, the remotest extremities of man's 
nature feel the influence. They are dependent for their 
life upon the same blood as the heart itself. 

In his apostasy, the pole of man's entire being was turned 
away from its proper object in the heavens. His constitu- 
tional faculty for being honest and sincere with his Maker 
and his fellow-men, as well as that to worship and love and 
pray, has been turned from God to earth and self, and he 
has become corrupt and base. The faculty still remains, but 
lying prostrate in the universal ruin. ISTo moral qualities 
that are true and good, are now to be found among men, 
but such as are sanctified by the Holy Spirit. Those that 
are natural are suited only to receive a spiritual engraft- 
ment, which in its growth shall be turned from self to God. 

God made man to have supreme reference to Him in 
the exercise of all his moral faculties. He is to be honest 
in his dealings with men, not simply from policy or from 
right, but to glorify the Creator. To obey his conscience, 



190 NATURAL HONESTY NOT GOOD. 

is not enough ; for this is fallen with every other faculty. 
He must obey his Maker. The dictates of conscience sel- 
dom reach beyond the good of man. If a person treats 
his fellow-men justly and right, the demands of his second 
and fallen nature are all fulfilled. He seems ignorant that 
his honesty should refer to God. Self, or, at most, self and 
his fellow-men, fill his vision ; but God is not in all his 
thoughts. Or, if he thinks of God, it is from vain and 
selfish motives, and not to promote His glory. 

Such honesty is not good. It is reasonable and proper 
that man, who has been made capable of it, should, in his 
dealings with men, seek the glory of God, whose is the 
supreme glory, and in all things deserves first to be re- 
garded. But instead, he seeks, at most, the good of man. 
Honesty actuated by this motive, is the purest worldly 
men claim to possess. Even this is exceedingly rare. 
The highest grade of common honesty is based upon the 
dictates of a conscience which men by voluntary transgres- 
sion have rendered unfit to be their supreme guide, while 
the ordinary grade is governed by the spirit of a mean and 
selfish policy. All this is an honesty which is unbecoming 
in such a being as man ; and in the sight of God, whose 
glory is thus ignored, it is utterly false and corrupted. 
Yet it is called honesty, and men use it for worldly ends; 
but it is capable of subserving the glory of God only as 
it is susceptible of being renewed by the Spirit's influence. 

Evidences that man's natural honesty and sincerity, in 
strictly religious connections, are perverse and false, have 
been made to appear in the delineation of unrecognizable 
regeneration. The main-spring of a false work of grace, is 
a determination to experience something which shall serve 
as a ground of hope. It matters not whether it is a work 
of grace, or a work of selfishness and sin. Yet the person 



ILLUSTRATED. 191 

is naturally honest, thinking he desires to be a Christian to 
glorify God. The good young man in the gospel exercised 
natural honesty when he said to the Saviour, "What lack 
I yet ? " Nor was it a mere pretence. Satan knows how 
to induce dishonesty in the heart, and conceal its nature. 
Paul " verily thought he was doing God service in perse- 
cuting His church, and wasting it." But he was only nat- 
urally honest. He had no desire for the glory of God. 
How many persons, with undoubted natural honesty, be- 
lieve they desire to become Christians, while God sees that 
their honesty has not the slightest reference to himself! 
and hence, like the young man in the gospel, when they 
approach him he sends them away sorrowful. How fre- 
quently some trifling requirement, implying, perhaps, merely 
a willingness to signify their desire to become Christians, 
exposes the fallacious nature of their feelings ! 

We find, therefore, an honesty and sincerity in religious 
things, as sound and good as any that ever enter into the 
transaction of worldly business, on which men risk their 
fortunes ; but in the eye of God as hypocritical and false as 
sin itself. An honest, unconverted man declares he loves 
God, when he has no love for God in his soul; believes he 
enjoys prayer, when he never prayed in his life; thinks 
he feels he is a great sinner, when he really believes him- 
self, for the most part, to be very good. 

The conclusion is, that as there is a love, in religious 
things, which is not love, and repentance wmich is not re- 
pentance, but needs to be repented of, and hope and good 
works which are not such, — so there are honesty and sin- 
cerity in these things, that are not honesty and sincerity. 
Paul says, "If any man among you seemeth to be wise, 
let him become a fool that he may be wise." "When I 
am weak, then am I strong." So when a man is only nat- 



102 NATURAL AND SPIRITUAL EARNESTNESS. 

urally honest, he is spiritually dishonest. The experience 
of every Christian will bear witness, that when his heart 
was renewed by grace, his naturally honest desire to 
become a Christian, of which he had thought so much, 
became most hypocritical and mean in his sight. 

The same remarks are applicable to religious earnest- 
ness. Every minister has been made conscious of this, 
both to his sorrow and his joy, among religious inquirers. 
Some possess a living earnestness of spirit, which inspires 
an instinctive assurance of ultimate success ; while others 
toil long and hard, without affording the slightest promise 
of ever attaining a happy result. The reason is, that the 
earnestness of the one class is produced by themselves, 
while that of the other is wrought in them by the Holy 
Spirit. The former seek as God works in them to seek ; 
the latter seek in their own strength, and hence God does 
nothing for them. 

Every faculty of man's nature is subject to the princi- 
ples which have been advanced. We have dwelt espe- 
cially upon honesty and sincerity, and external and intel- 
lectual conformity to gospel precepts, because of a natural 
tendency to accredit these as genuine signs of grace. If 
a person believes the doctrines of the gospel, conforms his 
external life to its precepts, appears to be honest, sincere, 
and earnest, it is asked what more can be required. But 
we answer, that if he does this only in a natural manner, 
then infinitely more must be required. He has not yet 
passed from the natural to the spiritual domain. 

We do not object to discovering signs of a regenerate 
state in one's perception of truth, or in the honesty and 
sincerity of one's professions, if they are of a supernatural 
and spiritual kind. The least discovery of a spiritual ap- 
prehension or honesty, is one of the most pleasing and 



TOKENS OF SPIRITUALITY SPIRITUAL. 193 

convincing evidences that a person has passed from death 
unto life. We are no less convinced that the heart is act- 
ing, by feeling its pulsations in the remotest members, than 
in the beatings of the heart itself. The former will be less 
full and strong; but if they can be perceived, it is a happy 
evidence, not only of life, but somewhat of health through- 
out the body. So, as truly unmistakable and pleasing 
signs of the spiritual life exist in the discovery of a spir- 
itual honesty, as in that of a vigorous faith in a crucified 
Redeemer. But no evidences of such vitality can be 
found in exercises which man, in his naturally religious 
condition, is capable of possessing. The tokens of spirit- 
uality must be of a spiritual nature. 

We have dwelt at length upon the peculiarity and dis- 
tinctiveness of the regenerate character, because of its 
importance as a preparation for answering the questions 
before us. It must be remembered that the point to be 
determined is not whether one is in a religious condition, 
but in which of the two religious conditions embracing 
all the human family, is he found. The internal life, its 
developments, exercises, and external fruits, which are to 
be examined, will all be of a religious character, while the 
inquiry will be whether they are of a natural or spiritual 

kind. 

17 



DIVISION SECOND 



GENERAL PRINCIPLE APPLIED TO THE RECOGNITION OF 
REGENERATION BY THE SUBJECT. 



CHAPTER I. 

§ I. — Preliminary. 

In answering the question, How can a regenerate per- 
son be certified of his regenerate state ? we shall not 
feel obliged to show that the nature of certitude here is 
the same as in other departments of knowledge. Young 
Christians are reluctant to profess that they know they 
have been born again, because they think they must have 
a knowledge of it, as they do of a thousand facts which 
are ascertained by sight, or hearing, or some process of 
reasoning. They must know they are Christians as they 
know the sun rises and sets, or that the singing of birds is 
pleasant, or that certain kinds of food are palatable, or 
flowers fragrant. Or they must have the same evidence 
of loving the things of religion that they have of loving 
certain dear friends, or certain pleasures. They would then 
be perfectly sure they are Christians, and it would be a 
source of unspeakable comfort. They are unaware that 
in spiritual things there can be any other kind of assur- 
ance than in temporal things. They recoo-nize it as a fea- 
ture of their experience that they could not abandon their 



NATURAL AND SPIRITUAL CERTITUDE. 195 

hope in Christ if they would, yet wish they had such evi- 
dence that their hope is good as they have of loving their 
earthly friends. 

But here it must be remembered, that as there is a 
natural and a spiritual hope, and repentance, and prayer, 
and faith, so there is a certitude of acceptance with God 
that is natural, and one that is spiritual; and, moreover, 
the spiritual, like all spiritual things, is peculiar, inexplica- 
ble, and mysterious to him who possesses the natural only. 
The unenlightened have no conception that the Christian 
possesses any other kind of assurance than that which per- 
tains to matters of a temporal nature. Christians also are 
liable to think it is desirable for them to be certified of 
their spiritual condition by natural means. But these are 
carnal views, and hence absurd when applied to spiritual 
things. 

To insist that our evidence of having been born of the 
Spirit shall be of the same character with that pertaining 
to matters of sense, or to our moral and instinctive natures, 
is as absurd as it Avould be to insist upon such evidence 
that we are intellectual beings, as we have of our physical 
existence. The manner of forming conclusions must be 
the same in all departments of knowledge. But all grounds 
of evidence must be kindred to the subject to which they 
are applied. Natural data cannot be applied to spiritual 
things, any more than spiritual data to natural things. 
Evidence that we love spiritual things, therefore, will be 
distinct in its nature from evidence that we love our 
earthly pleasures or earthly friends. The method of arriv- 
ing at conclusions will be the same in either case ; but the 
data will be distinct, being on the one hand in the natural, 
and on the other, in the spiritual domain. Besides, our 
natural affections are corrupt and false ; and how can they 



196 FITNESS OF SPIRITUAL EVIDENCE. 

mirror forth the spiritual, which are good and true ? Nat- 
ural love for the pleasures of the world may reflect natural 
love for the pleasures of religion, but it cannot reflect the 
spiritual, otherwise the natural man might have some ap- 
prehension of spiritual things. It is unreasonable, there- 
fore, and unwise, for the Christian to desire to be certified 
of his regeneration by such evidence as pertains to things 
of a temporal nature. Such evidence would be incompat- 
ible with the nature of the Christian life. He who is so 
good as to change our hearts, is good enough to give us 
evidence of it best suited to the demands of the case. He 
has not given such as we should have chosen, or as the 
Christian often wishes he had given. This is not strange. 
He did not change our hearts as we should have chosen ; 
nor will he hereafter deal with us as we shall choose. He 
is so kind as not to consult our blindness and folly in re- 
gard to any feature of his gracious work. .But we may be 
assured that what he has ordained is infinitely better suited 
to our wants than anything we could have conceived. 
God has caused sufficient reasons to be discoverable to our 
minds, to show the superiority of the Christian's evidences 
to natural evidences, and enough to make us grateful that 
he has consulted his wisdom, and not our folly, in choosing 
a mode of certifying us of our spiritual condition. Some 
of these reasons will be pointed out, as we proceed to 
describe the manner in which the Christian becomes as- 
sured of his regenerate state. 

Before entering directly upon this, a position not unfre- 
quently assumed must be considered. It is that the whole 
question, whether one is a Christian, must be reduced to 
the simple test of hearty obedience to the will of God. A 
person must put to himself these honest questions, and by 
them his case must stand or fall: "Am I conformed, in 



OBEDIENCE NOT A TEST. 197 

heart and life, to the will of God? Is it my sincere 
pleasure, my meat and drink, to obey his requirements ? 
Am I conscious that my whole heart and soul do spon- 
taneously and habitually go out after God and heavenly 
things ? " 

These are confessedly important questions. But do they 
serve as a test of one's regenerate state ? May a person 
feel that according as he can answer them affirmatively, 
his case is decided ? Here we confess to finding difficulty ; 
since, if a person is self-deceived, he will invariably answer 
them in the affirmative; but if not, in the negative. How 
many true Christians are prepared to say that they feel 
they are in heart and life conformed to the will of God? 
— that it is their highest pleasure, their meat and drink, 
to obey his requirements; and that their whole heart and 
soul do spontaneously and habitually go out after God and 
heavenly things ? If the point to be settled were how a 
person who is in a state of great Christian advancement 
may have evidence of it, these tests might be relevant. 
Yet, even then, they would be pertinent to exceptional, 
rather than ordinary cases. The law of growth in grace 
is, that the more the Christian advances, the more sinful 
he appears to himself to be, — not because he is more so — 
he may be less — but because he beholds his sinfulness 
in a clearer light, in stronger contrast with Christ and 
holiness. Love for Christ, the Scriptures teach, is in pro- 
portion to forgiveness ; and this is in proportion to repent- 
ance and sense of sin. Knowledge that one is advancing, 
is not so much a matter of consciousness as of inference. 
All Christian experience will sustain this view. Jonathan 
Edwards speaks in the strongest terms of the depths of 
iniquity in his heart, while having the most rapturous 
views of Christ. The most advanced and devoted Chris- 

17* 



198 CHRISTIANS DO NOT 

tians, after a life of eminent usefulness, feel that they are, 
after all, unprofitable servants, even hell-deserving sinners, 
expecting to be saved only through sovereign grace in 
Jesus Christ. 

Moreover, it is submitted that Christians do not, as a 
matter of fact, rest mainly upon a consciousness of pos- 
sessing a spirit of obedience to the will of God, as the 
ultimate ground of their hope. They see no excellence in 
their outward conduct or inward feeling adequate to serve 
as a ground of belief that they have passed from death 
unto life. On the other hand, it appears to them passing 
strange that they should live as they do, if they are really 
new creatures. Their language is, that if they had noth- 
ing to depend upon but what they see in their hearts and 
lives, they should despair. This is the honest conviction 
of those who exhibit lives of commendable conformity to 
the will of Christ. It is also represented by our Saviour 
as being the Christian's feeling at the judgment-day. 
When the righteous are welcomed into the kingdom pre- 
pared for them from the foundation of the world, on the 
ground of what they had done for Christ, they express 
surprise, saying, " Lord, when saw we thee an hungered, 
and fed thee; or thirsty, and gave thee drink?" They scan 
their lives in the light of the judgment, but find nothing 
in them to serve as a basis of such a welcome from their 
Lord. 

It may be remarked also, as an objection to this mode 
of the Christian's certifying himself of his regenerate state, 
that it is such as unconverted persons conceive to be the 
proper one, and such as they suppose every Christian em- 
ploys. If this is the full explanation of the believer's 
hope, then unconverted men can comprehend it. 

The same course of remark would be applicable to an- 



REST UPON" IT. 199 

other class of questions, such as these: "Do I exercise 
repentance for all my sins? Do I love the Lord Jesus 
Christ as my Saviour, renounce all self-dependence, and 
trust solely in him for my salvation? Have I real hu- 
mility, self-denial, and faith in Christ?" The result of 
applying these tests will be the same as before. Christians 
of a well-proportioned development cannot answer these 
questions in the affirmative with a confidence sufficient to 
convince them of the genuineness of their hope, especially 
those who feel most need of being confirmed in regard to 
it. Their language will be, "I am conscious of great 
short-comings in these respects. I know I do not repent 
of sin as I ought. I fear I do rely upon myself, and do 
not trust solely in Christ. I am not humble and self-deny- 
ing, and fear I have no genuine faith." The rule will be, 
the better the Christian's state, the more likely he will be 
to return a negative answer ; while the false professor will 
by these tests be decidedly encouraged. All genuine 
experience will show that, as a matter of fact, the Chris- 
tian does not primarily base his conviction that he is a 
child of God upon a consciousness of performing these 
duties in a suitable manner. And, besides, this kind of 
evidence is no more incomprehensible to the natural man, 
soundly instructed in religious things, than that before 
described. 

It may be urged, that notwithstanding the Christian's 
sense of his short-comings in these respects, yet he has also 
a sense of some degree of attainment : he may have a 
well-proportioned consciousness both of his spirituality and 
carnality. That this is possible, we cannot deny. Yet it 
must be confessed, that it is the tendency of a sense of 
sin to impair the believer's views of his spiritual advance- 
ment, and so cause his short-comings to occupy proportion- 



200 HIGH ENJOYMENT NOT A TEST. 

atcly too large a place in his mind. Admitting that he 
may have a well-balanced view of all his exercises, it is 
evident that a hope resting upon it must be, at the best, 
exceedingly unstable, vibrating constantly between its pos- 
itive and negative poles, and liable to settle finally upon 
the one or the other; and hence be inadequate constantly 
to support the Christian in his trials and toils. 

The more intelligent may plead that regeneration does 
not depend upon the question whether all or any consid- 
erable portion of the affections are in accordance with the 
requirements of the law or the precepts of the gospel, but 
whether one has any spiritual desires whatever — upon the 
supposition that the slightest spirituality is an indubitable 
sign of a gracious state. It must be admitted that this is 
legitimate ; and it would seem that any regenerate person, 
adopting such a view, might find sufficient ground in his 
experience to warrant the conclusion that he is born of 
God. But the objection to so regarding this is, that expe- 
rience does not sanction it. What Christian rests his hope 
of heaven upon such a basis, however legitimate he may 
conceive it to be? Universal experience will sustain the 
statement, that the primary source of the believer's evi- 
dence of his new creation is not even the consideration 
that he is conscious of very great delight in obeying the 
will of God. He may look upon this as a matter of com- 
fort and encouragement ; but that it is by no means the 
sustaining power of his hope, is evident, since when he 
becomes doubtful, and is led to examine himself, he dashes 
the cup of his high enjoyments to the ground, and demands 
an evidence of his acceptance with God which lies deeper 
in his being. And when he obtains a restoration of his 
evidence and peace, it comes not from his recollection of 
having once possessed very high religious enjoyments. 



NO PROCESS OF REASONING. 201 

The false professor will so revive his hope and peace, but 
not the true. 

The believer's certitude of his being a child of God, is 
grounded, primarily and essentially, upon no process of rea- 
soning or inference, however labored and complex, or 
obvious and simple. Multitudes of Christians, utterly 
incapable of constructing or applying the simplest process 
of reasoning to their experience, are as well assured of 
their adoption into the family of God, as those who are 
able to analyze all their mental phenomena in the most 
logical and critical manner. They have never even heard 
of such processes of reasoning, and yet will walk unflinch- 
ingly to the stake or the block, on the simple strength of 
their belief that they are born of God. 

It is evident that no process of reasoning, or of infer- 
ence, however conclusive, would be adequate to sustain in 
the believer's mind a sense of his spiritual sonship to the 
Almighty. If he had the consciousness that all his affec- 
tions and aspirations were of a spiritual nature, and of 
being in the liveliest exercise of all the Christian graces, an 
inference drawn from this consideration would not be 
equivalent to the support he now enjoys independently of 
it, and even in spite of many inferences furnished by his 
experience, which are of an unfavorable nature. The truth 
is undeniable, that the Christian's hope has a hidden 
spring which is moved by no facts of his personal history. 



CHAPTER II. 

SPIRITUAL CONSCIOUSNESS THE PRIMARY SOURCE OF 
EVIDENCE. 

We are now manifestly compelled to retire from all 
external and natural grounds, to ascertain the primary and 
essential source of the Christian's certitude of his gracious 
state. To attempt to rest the believer's hope upon a basis 
perfectly comprehensible to the natural understanding, 
would be to despoil our religion of its most excellent 
glory, — to drag it down from its exalted position, and lay 
it in the dust. " We must walk by faith, and not by sight." 
Demonstrations of a logical and inferential nature may be 
resorted to, as sources of collateral and secondary aid ; but 
if the reader's hope is a true one, he must retire, for the 
primary and vital evidence of his acceptance with God, 
into the Holy of holies of his regenerated nature, — the 
threshold which no feet are ever permitted to tread but 
such as are shod with the preparation of the gospel of 
peace. 

In attempting to answer the question, How can a regen- 
erate person be certified of his regenerate state ? this in- 
quiry naturally presents itself. If the Christian has a new 
spiritual existence corresponding in all its principles and 
faculties to the old and natural one, why should he not be 
certified of the one in the same manner as of the other? 
Why should not the new man, since he is as truly a mem, 
be assured of his spiritual being in the same manner in 



NATURAL CONSCIOUSNESS. 203 

which the old is assured of his natural existence ? We do 
not inquire why evidence in both cases should not rest 
upon the same grounds. It has been remarked, that it is 
impossible to draw spiritual inferences from natural data. 
But the spiritual data being given, why should not the 
process be a natural and rational one, since spiritual things, 
though peculiar and incomprehensible to the natural un- 
derstanding, yet never go counter, but are always true to 
nature and pure reason ? 

Scriptural examples and all Christian experience will 
show that these interrogations indicate the proper answer 
to the question before us. Suppose a person is asked how 
he knows that he has a rational and moral existence, or 
that he possesses a living soul, what would he reply ? Af- 
ter hesitating and endeavoring in vain to give a reason, he 
would simply answer, with emphasis, "I know I have a liv- 
ing soul." At the first thought, it seems to him that he 
could give a thousand reasons for believing in his natural 
existence. They press upon him on every hand. The 
very atmosphere in which he moves, and the air he 
breathes, are impregnated with them. And yet, when 
they are called for, though he knows enough exist, he is 
embarrassed, since he fails to define even one ; but his em- 
barrassment does not weaken his confidence, for out of it 
he exclaims, "I know I have an existence." At first, he 
conceives of the question as gratuitous, and the proposer 
impertinent; but when he has reflected, and learned to 
reason upon the subject, he finds he can construct numer- 
ous arguments in favor of his belief. These are not, how- 
ever, its primary source ; nor do they materially strengthen 
it. That which clamors out, "I know I exist," without 
waiting for the reasons, but supersedes all occasion to think 
of them until called for, is that abiding consciousness of 



204 SPIRITUAL CONSCIOUSNESS THE TEST. 

his rational and moral existence with which God has 
endowed him, and which he has made to be an essential 
part of every living soul. 

Parallel to this is the Christian's certitude of his new 
spiritual existence. The primary and essential source of 
it is no other than the living spiritual consciousness of the 
new man. Every process of reasoning or inference is ex- 
ternal and auxiliary to, or at most corroborative of, this 
inward sense. This is the principle of life in the new man 
which vitalizes all that is exterior to it. The reasoning 
process is produced by cultivation, while the spiritual con- 
sciousness is independent of it. It is matured by exercise 
and growth, but is dependent for its existence upon noth- 
ing but its own vitality, which comes direct from God. 
This is essential to the believer's hope — all else is inci- 
dental. This would be adequate without aught else, but 
all else would be inadequate without this. 

All Christian experience will respond to the truthfulness 
of this position. When the believer is asked for a reason 
of the hope that is in him, he is at the first embarrassed, 
not knowing precisely how to reply. He never felt occa- 
sion to define his reasons. He is confident that enough 
exist. His inmost soul is full of them, and they seem to 
be struggling, in vain, to find expression at every pore of 
his being. But, in the midst of his embarrassment, his 
Christian consciousness replies, in that unpretending style 
of utterance which is peculiar to the new man, but indica- 
tive of a deep certitude of the fact : " I don't know that I 
can give the reasons, but I hope, I trust I am a child of 
God." If arguments are brought against him which he 
cannot meet, he still remains unmoved, and replies again, 
with an humble, composed, and trusting spirit which aston- 



GIVING REASONS. 205 

ishes all boldness and violence of opposition, "I trust, not- 
withstanding, I am a child of God." 

Nor is this contradictory to, but in perfect harmony with, 
Peter's exhortation to believers, to be ready always to give 
an answer to every man that asketh a reason of the hope 
that is in them. If the primary basis of the Christian's 
hope were a process of reasoning, he could not have a hope 
without having also a reason for it. But this being only a 
secondary source, added to the original by cultivation, the 
apostle knew that Christians might often be found having 
good hopes, without being able to render a reason for 
them, and consequently be unprepared to withstand the 
gainsayers. Hence the importance that they should be 
possessed not only of a consciousness with which to sat- 
isfy themselves, but also of arguments with which to con- 
vince others, — the spiritual consciousness and enlightened 
reason being in harmony. 

The position that the primary source of the believer's 
confidence that he is born of God consists in a spiritual 
consciousness, may be illustrated by reference to the man- 
ner in which it originates. When a person begins to 
cherish hope that he is a new creature, he does not derive 
it from any process of inference or reasoning, or from cer- 
tain facts in his history or phenomena of his heart and 
life. He does not, at the first, conclude that he must have 
been regenerated because he has so great love for Christ, 
or so great happiness, or so deep repentance. These may 
constitute good grounds for believing that he is a Chris- 
tian, but they are not the grounds of his belief. The 
sinner, in regeneration, passes through a process which 
others may observe as bearing evidence that he is being 
made a subject of grace, but not himself. He has neither 
leisure nor ability to reflect upon the change, or make 

18 



206 SPIRITUAL BIRTH 

observations concerning it. Yet in the midst of it the 
feeling of hope springs up, either gradually or suddenly, 
but always spontaneously. 

Oftentimes persons do come forward and declare a be- 
lief of having just been converted, presenting, perhaps, 
reasons for it; but it is done in a manner so cool and self- 
complacent, as to render the supposition that they have 
just been humbled before an offended God, and received 
pardon at his hands, incongruous and absurd. True regen- 
eration commonly discloses itself to attentive observers 
before the subject of it has sufficiently regained his reflec- 
tion and observation, or even before his consciousness has 
become sufficiently strong to prompt him to announce it. 
When cases of the opposite nature occur, the announce- 
ment is pervaded with such earnestness and high mental 
fervor as to show that the person is not in a reasoning or 
reflecting mood, but that he is in a high state of abiding 
consciousness of having passed from darkness into light, 
not produced nor sustained by himself, but by some super- 
natural power. 

These remarks must be understood as applying to the 
very beginning of the Christian life, else they will be mis- 
construed. It will be said that it is common for the 
young convert, of his own accord, to go about at once, 
telling his neighbors and friends the joys he experiences, 
and inviting them to the same rich gospel feast. These, 
it is admitted, are likely to be the first outward exercises 
of the Christian ; but he will not commonly perform 
them at the very first. A little space will ordinarily elapse 
after the spiritual birth, before the consciousness of a spir- 
itual existence shall have become sufficiently developed 
and strengthened to utter itself. This may be a space of 
hours only, or of days or weeks; or, as in the exceptional 



PARALLEL TO NATURAL. 207 

case of unrecognized regeneration, it may be a series of 
years. 

The spiritual birth is parallel to the natural. The infant 
requires a little space for its consciousness of existence 
to become sufficiently developed to prompt it to announce 
itself as having come into the arena of rational and moral 
being, thus giving signs of it to others before it proclaims 
it itself. Besides, it lives on for a long period, and often 
to the full age of man, upon the simple ground of con- 
sciousness, before it adduces a reason or draws an inference 
in support of it. The argumentative process is never 
adopted except by cultivation. Nor is it absolutely needed. 
The consciousness is found to be adequate to all the prac- 
tical purposes of an existence. So it is with the spiritual 
man. He comes into existence an infant. His spiritual 
consciousness being at first weak, and developed only grad- 
ually, he gives signs to others of his new creation, before 
he proclaims it himself. 1 The reasoning process is added 
subsequently, by cultivation. If cultivation is never re- 
ceived, he lives and dies on the strength of his spiritual 
consciousness alone, which is not an uncommon occurrence. 

The point under consideration, rightly apprehended, will 
be of service to Christians in examining their religious 
experience. In judging of themselves, however, by the 
position here laid down, their exercises must be properly 
understood, else the correctness of the position will be de- 
nied, or the genuineness of their conversion distrusted. 
It is not uncommon nor surprising for even highly culti- 
vated Christians to misapprehend their initial experience. 
Their views of it, formed perhaps in youth, and under the 

1 Many examples, which seem to be exceptions to this remark, are cases 
of unrecognized regeneration. See part I. page 56. 



208 TIME MISUNDERSTOOD. 

light of little personal instruction, naturally grow with 
their growth to perfect maturity, and become settled 
convictions. 

Perhaps nothing pertaining to the Christian's experience 
is more liable to be misapprehended than the' j>oint at 
which regeneration has taken place. It is difficult to con- 
ceive of it as occurring before we obtain evidence of it, — 
just as it is difficult to realize that the sun actually de- 
scends below the horizon before it seems to do so. The 
observer, in order to receive an exact impression as to the 
time of the sun's setting, must make a slight allowance for 
•the refraction of the rays of light, whereby the evidence 
of its descent below the horizon is obtained only subse- 
quently to the occurrence. So the Christian, in looking 
back to his spiritual illumination, must ordinarily allow for 
the refraction of the rays of spiritual light, whereby the 
actual occurrence of regeneration is made to be prior to 
the apparent. As in the case of the natural day, the effect 
is to lengthen its apparent duration beyond the actual; so, 
conversely, in the case of the Christian's spiritual day, the 
effect is to lengthen the actual beyond the apparent. 

That the primary and essential source of the believer's 
evidence consists of a spiritual consciousness, is also con- 
firmed by scriptural examples, so far as they bear upon the 
subject. The conviction of persons that they have been 
born again is often represented under the outward figure 
of obtaining sight. The belief that one has received sight 
is based, at least at the first, solely upon consciousness. 
The blind man who received sight at the Saviour's hands 
through the anointing of clay and washing at the Pool of 
Silo.im, when interrogated as to the means by which his 
eyes were opened,— whether by a sinful or holy agency, — 
declared his ignoranco and disregard of all that, saying: 



SCRIPTURE ILLUSTRATIONS. 209 

" Whether he be a sinner or no, I know not. 1 One thing I 
know : whereas I was blind, now I see." He gave no rea- 
son for believing he could see. It was a matter of simple 
consciousness, and hence of the utmost confidence. This 
outward figure represents the spiritual truth ; and it is 
just to regard the manner in which the individual is con- 
vinced of having received natural sight as indicating the 
manner of his being convinced of his new birth. As nat- 
ural sight is one of those things which make a person feel 
that he has a natural existence, so spiritual sight is one of 
those which make the Christian feel that he has a spiritual 
existence, and that without the slightest reasoning or 
reflection. 

In the conversion of Paul, also, the only ground of his 
evidence that he had passed from death unto life presented 
to us, is the fact that he received sight. When the scales 
fell from his eyes, which was a matter of consciousness, he 
did not wait to convince himself by any process of reason- 
ing that he had been renewed by the Holy Ghost, but 
arose and was baptized. The woman, also, who was cured 
of the bloody issue, 2 is represented simply as having felt 
in her body that she was healed of that plague. And 
when interrogated in regard to it by the Saviour's look, it 
is said that, knowing what had been done in her, and in 
no other way than by feeling it, she came and fell down 
before him and told him all the truth. 

The position under consideration is in harmony with the 
doctrine that in regeneration there is produced a new spir- 
itual man, and also with the idea that the new man is an 
engraftment of the old. If the new creature is a spiritual 
man, having a full set of faculties corresponding to those 

i John ix. 25. 2 Mark v. 25. 

18* 



210 WITNESS OP THE SPIRIT. 

of the natural man, and a complement of all his elemental 
principles and powers, he must, among them, have a spir- 
itual consciousness of spiritual existence corresponding to 
his natural consciousness of natural existence. Were he 
wanting in so important an element, it would destroy his 
identity. Or, if the new man is an engraftment of the 
old, it being necessary that the old should be engrafted in 
every branch of his being, then the natural consciousness 
must be spiritually engrafted. Another view of regenera- 
tion is, that by it the person becomes one with Jesus 
Christ. This being so, there must be a consciousness of 
this oneness between Christ and his disciples on the part 
of them both. If they are so united to him as actually 
to become one and the same with him, or if he is formed 
in them, the first legitimate effect would be a mutual con- 
sciousness of the union. 

This spiritual consciousness of being a new creature is 
equivalent to that mysterious inworking in the soul of the 
believer, by the Holy Spirit, of a direct assurance that he 
is born of God, which is meant by the witness of the 
Spirit, when Paul says, " The Spirit itself beareth witness 
with our spirit that we are the children of God ; " also 
when John declares that " He that believeth on the Son 
of God hath the witness in himself." When it is said that 
the Spirit beareth witness with the spirit of the believer, a 
source of evidence is indicated which is by no means 
grounded upon any process of reasoning or inference. Nor 
can the witnessing of God's Spirit with ours be understood 
as an announcement to us that we are born again. He is 
said to witness or testify, not to but with our spirits. His 
operations are in such perfect harmony with the operations 
of our minds, that His witnessing with our spirits becomes 
the witnessing of our spirits. When it is said, also, " He 



LIVELY HOPE. 211 

that believeth on the Son of God hath the witness in him- 
self" it is meant that he has the witness in his own spirit, 
which is a matter of consciousness. 

In harmony with the above, the apostle Peter calls the 
hope of the Christian a lively or living hope, unto which 
he has been begotten, or which he has come in possession 
of by the new birth. His hope is not obtained by reflec- 
tion upon what has transpired in his history ; but it is 
something which is an essential part of his new being. It 
is that inward life-principle which causes him to feel that 
he is a child of God; i, e., his consciousness of his spiritual 
existence. 



CHAPTER III. 

SUPERIORITY OF SPIRITUAL CONSCIOUSNESS. 

At this point regret may have arisen in the mind of 
the reader that the primary source of the believer's evi- 
dence is not of a more tangible and definable nature ; and 
on this account he may be led to undervalue this kind of 
evidence. We are quite inclined to over-estimate things 
that are palpable, and address themselves to the outward 
senses, and undervalue those that are more ethereal, and 
find their way, with their health-giving influences, to our 
very being of being, through its ten thousand minute and 
hidden avenues. We may be thankful that we have such 
excellent powers of body, mind, and heart, placing us a 
little lower than the angels in the grade of being, and yet 
scarce ever think of our occasion of gratitude for that liv- 
ing, natural consciousness of being what we are, which 
supersedes the necessity of working out a knowledge of 
our existence from outward data, whenever we might de- 
sire to create or renew a conviction of it. So, too, it is 
natural for the Christian to be thankful for outward and 
sensible data, from which to draw conclusions in favor of 
his regeneration, while he scarcely thinks of his obligation 
of thankfulness for the witness of the Spirit, that living 
consciousness which constantly dwells in his inmost being, 
and produces' in him the effect which he would otherwise 
endeavor in vain to produce in himself. 

A better appreciation of this kind of evidence of the 



ARGUMENTS INSUFFICIENT. 213 

believer's regenerate state, would doubtless adjust his 
naturally erroneous thankfulness. It is profitable for the 
natural man to exercise himself in framing arguments to 
prove that he is a rational and moral being; but, were he 
dependent solely upon this means of realizing it, how em- 
barrassing would be his condition ! For aught we know, 
he might go about among his fellow-men, not considering 
what manner of creature he is, except as he should stop to 
demonstrate it from some data by the way. So far as we 
can tell, the conviction thus produced would be so super- 
ficial and weak as to need a renewal, day by day and hour 
by hour, in order to be perpetual. Otherwise he might be 
left to assume to himself, in the intervals, the character of 
a rational and moral being, or any other which might 
chance to address itself to his active imagination. Whether 
this be so or not, it is obvious that any demonstrative or 
inferential kind of evidence would be wholly inadequate 
to the wants of such a being as man. The duties which 
God has devolved upon him in this world are such, and so 
numerous, as to require that he should have a living con- 
sciousness of his proper existence, which no effort or 
attention of his will be needed to create and sustain. 

Parallel to this is the condition of the Christian. It is 
profitable for him to examine the phenomena of his heart 
and life, to see whether he be in the faith ; but, were he 
dependent upon this means exclusively, how inadequate 
would he be to perform the duties of a Christian ! If he 
must stop at every step of his way to examine his evi- 
dences and renew his convictions of his regenerate con- 
dition, how ill-qualified would he be to pass through the 
varied scenes of persecution, trial, and suffering, incident 
to the Christian life ! If he must be constantly building 
up his own hope, how can he effectually labor for others ? 



214 CONSCIOUSNESS AND REASONING. 

When deep affliction overwhelms him, and he needs the 
consolations of religion, how could he repair to a logical 
or inferential process to confirm his confidence in a better 
life to come, for the purpose of raising him above the ills 
and sorrows of the life that is ? 

Most obviously the Christian stands in absolute need of 
just such a source and kind of evidence as that furnished 
by a lively, upspringing hope, which he is not obliged to 
labor to sustain, but which sustains him while he labors, — 
a hope self-adjusting, possessing least vigor when vigor is 
least needed, and quickened into unusual energy by unusual 
exigency. 

It may be objected that the spiritual consciousness does 
not have that definiteness and plainness that belong to in- 
ferences and arguments drawn from the phenomena of 
one's outward and inward history, and in this important 
respect is inferior to these. This being admitted, it does 
not follow that it has not even a higher degree of cer- 
tifying power. It is a life-principle, not needing to be 
comprehended in order to exert its influence. It is not 
definable, because it is so ethereal and pervasive, infusing 
its sustaining and convincing efficacy into all the faculties 
and elements of the soul, while the reasoning process 
affects the judgment only. What argument could be con- 
structed to prove that we are moral and intellectual beings, 
possessing a tithe of the convincing force of that living 
consciousness which abides with us from day to day, 
throughout our life, and is the prime mover of all our 
actions? And yet many arguments might be constructed) 
having greater plainness and definiteness, and consequently 
a seemingly greater degree of certifying power. 

So it is spiritually. Arguments and inferences may be 
drawn from the changes we have experienced in heart and 



CONSCIOUSNESS NOT STEADY. 215 

life, to prove that we are God's children, far more definite 
and comprehensible than the spiritual consciousness, yet 
having in effect no comparison with its all-pervasive, con- 
vincing, and sustaining power, which is implied in every 
act the Christian performs, and enables him to perform any 
act that the self-sacrilicing nature of his religion requires. 
The measure of certitude arising from any source, must not 
be judged of by its definiteness or pointedness, but by the 
extent, uniformity, and effectiveness of its influences. Tt is 
not necessary that the Christian should be sensible of the 
precise points of contact of the evidence which supports 
him with his spiritual being. Like the body floating in 
water, lie may be buoyed up by evidences whose kindly 
influences sustain him in every part, while they are sensibly 
felt in none. 

It may be objected, again, that the spiritual conscious- 
ness does not produce the same degree of certitude that is 
produced by the natural consciousness ; that it wavers, and 
is not steady and firm, like the natural. In regard to this, 
it must be remembered that the spiritual consciousness is 
peculiar, mysterious, and inexplicable to the natural under- 
standing; and so far as the Christian exercises a natural 
judgment in regard to it, his views will be erroneous. 
This he is more or less in the habit of doing. Hence his 
views of his spiritual condition are impaired by his remain- 
ing unsanctified apprehensions, and he has, so far, an im- 
perfect view of what spiritual consciousness he does possess. 

The exercise of the Christian's natural judgment, more- 
over, impairs his spiritual consciousness, while his spiritual 
judgment does not impair, but, if possible, confirms the 
natural. The spiritual state presupposes the natural, on 
which it is engrafted ; but the natural does not presuppose 
the spiritual. If a man is conscious of having been born 



216 CONSCIOUSNESS OVERCOMES ARGUMENTS. 

again by the Spirit of God, it gives him an overwhelming 
sense of the fact that he is by nature a rational and moral 
being. But the reverse is not true. Hence the spiritual 
consciousness must not only have equal strength with the 
natural, to gain equal credit, but somewhat more, in order 
to overcome the disadvantage of its position. 

In the case of the natural man, also, no arguments can 
be raised against his consciousness of possessing a rational 
ancl moral existence ; and hence it has no obstacles to over- 
come, but must simply sustain itself. The Christian, how- 
ever, is constantly finding arguments against the supposi- 
tion of his being a new creature in Christ. He feels 
unworthy. The blessing is too great. It cannot be that 
he is heir to the joys of heaven. His life is not conformed 
to the hypothesis of his having been born of the Spirit. 
His short-comings are a heavy weight against it. These 
obstacles his spiritual consciousness must overcome. It 
must struggle up in their midst, and still bear witness to 
the believer that, notwithstanding the arguments against 
him, he is a child of God. 

A hope that is adequate to all this, must possess no 
small degree of certitude and strength. The power of any 
agency must be judged of, not alone by the positive effect 
it accomplishes, but also by the hinderances to be over- 
come. To produce in a fallen, corrupted being like man, 
only partially sanctified by the Holy Spirit, an abiding 
consciousness of his union with Christ and sonship to God, 
is not only a great work in itself, but is accomplished un- 
der the most unfavorable circumstances conceivable. Yet 
the believer's spiritual consciousness achieves this for him. 
It constitutes a basis on which he performs the most trying 
acts, and endures the keenest sufferings of mind and body 
that ever fall to the lot of man. 



YIELDS, BUT NEVER BREAKS. 217 

It is said, moreover, that the believer's hope wavers; 
that it is not steady and firm, like man's consciousness of 
his natural existence ; but that it sometimes is trembling 
and oppressed, and sometimes buoyant with life and en- 
ergy. To this it must be replied, that it is not wholly true 
that the natural consciousness is perfectly uniform and 
steady. It is a life-principle, and, like everything that has 
life, is subject to variation. But what matters it that the 
Christian's hope does suffer depression, and is not perfectly 
steady and uniform, if, after all, it is never found actually 
to give way under the greatest strain that can be put 
upon it? What matters the vibration of the branches, and 
even of the trunk of a tree, so long as its roots retain for 
centuries their grasp upon the bosom of the earth ? The 
ultimate strength of any agency is to be determined, not 
by its partial yielding at times, but by its final endurance 
of the test. All vital forces have a power to yield some- 
what to outward pressure, and then, by their elastic energy, 
recover their wonted position. But forces that are dead, 
having no vital energies, are rigid and firm. They never 
yield, but often suddenly and unexpectedly break, when 
their strength is gone beyond recovery. The former rep- 
resent the lively hope of the Christian. Possessing a 
vital, elastic, spiritual force, it is capable of partially yield- 
ing to the heavy pressure that often comes upon it, without 
ever breaking. It will bow down under the weight of 
guilt and sorrow, only to recover, and more than recover, 
its wonted energy. But the hope of the hypocrite is a 
dead hope, rigid, firm, and brittle. It never yields in this 
life, but will break irrecoverably in the next. 

It will be said that this evidence does not, after all, 
amount to absolute certitude. No one can be perfectly 
sure that he has been born again. But why inquire 

19 



218 TRUE AND FALSE 

whether we have absolute certitude of our regenerate 
state, when that which we have is found upon trial to be 
adequate to all the possible practical purposes of life, both 
in its present necessities and in its relations to the life to 
come ? The believer is qualified by this kind of evidence 
to perform the most solemn duties ever devolved upon 
man, and that without misgiving or embarrassment. What 
need we inquire, therefore, for anything beyond this, which, 
if we possessed it, could be put to no practical use? 

The last objection which we can conceive as possible to 
be brought against the position before us, is, that the falsely 
regenerate person believes he possesses the same spiritual 
consciousness with the true Christian. It is alleged that 
he feels equally well certified, and his certitude goes for 
nothing; hence the Christian's must also. It is admitted 
that this kind of evidence may be counterfeited. But this 
objection may be brought against all evidence. If that 
could be discovered in regard to which it would be impos- 
sible for a person to be deceived, then, according to human 
wisdom, we should have found out the great desideratum 
in the department of Christian evidences. This, however, 
wilt never be. It will ever be impossible for man to find 
out evidences of conversion which the wiles of Satan will 
not counterfeit. 

The position that the deceived professor is as well certi- 
fied of his regeneration as the real Christian, and hence 
that no man can safely trust to any evidence, is not ad- 
mitted to be true. The false Christian thinks he is as 
well assured of his conversion as the true Christian is or 
can be. lie may have greater confidence than the real 
Christian that his hope is good, and yet it may not be so 
good. The question is, which case furnishes the better 
ground of confidence ? The stronger confidence may rest 



CONSCIOUSNESS COMPARED. 219 

on the weaker ground, and the weaker on the stronger 
ground. The falsely regenerate person may feel better 
certified of having been born again, and yet not he so well 
certified. The point is not how he feels, but what is the 
fact. He may actually have a larger amount of certitude 
than the true Christian, and yet not possess so good a 
hope, because it may not be of so good a quality. As has 
been already stated, there is a certitude of acceptance with 
God that is natural, and one that is spiritual, the latter of 
which is infinitely superior to the former, — the lowest de- 
gree of the one being far above the highest degree of the 
other. 

The falsely regenerate man may feel certified of his 
regeneration up to the full measure of his demands, both 
in kind and amount, while the truly regenerate may not 
feel thus, and at the same time the former not be so well 
certified as the latter. The falsely regenerate man does 
not demand either the same quantity or quality of cer- 
titude to satisfy hirn, that is demanded by the truly regen- 
erate. He does not demand so great an amount, because 
he does not apprehend so great dangers. The falsely 
regenerate man is comparatively unenlightened as to his 
exposure on account of sin, and hence his demands in 
the way of a guarantee for safety will be small, while 
those of the truly regenerate will be great, according to 
the clearness of his views of sin and of God's displeasure ; 
and the more enlightened and holy he is, the clearer will 
be his views, and the stronger the assurance of safety he 
will require. The falsely regenerate does not demand the 
same hind of certitude with the truly regenerate, since he 
has no apprehension of spiritual things. The certitude 
which he demands is natural, while that of the truly re- 
generate is spiritual. The former is satisfied with his, for 



220 INFERIORITY OF 

he has no conception of any other ; while it would fail to 
satisfy the true Christian, were it increased to the greatest 
possible extent, since he has been enlightened as to a 
better. 

Again : the falsely regenerate person may possess all the 
certitude he is capable of possessing ; he may be as well cer- 
tified of having been regenerated, as it is possible for him 
to be in an unregenerate condition ; while the truly regen- 
erate may not be so ; and at the same time the former not 
be or feel as well certified as the latter. It is not possible 
for an unregenerate person to have as good evidence that 
he is regenerated, as if he really were so. False evidence 
cannot be as good as true. Is it possible that a blind man 
should have as good evidence that he can see, as one who 
is not blind ? He may, under a delusion, be perfectly con- 
fident that he can see. He may have all the evidence, and 
the best it is possible for him to possess while he remains 
blind, but it will have no comparison with that of one who 
can actually see. So it is spiritually. 

Again : in a dream a person supposes he is in a waking 
state. He is confident, having all the evidence, and the 
best he can have until he wakes; but when he wakes, he 
comes in possession of an evidence essentially superior. 
While in dream, he believed he was awake ; but now he 
knows it. It is the product of a living consciousness. He 
knows it is not a delusion or a dream. In like manner, 
the falsely regenerate man dreams he is awake. He is 
perfectly confident, having all and the best evidence of 
it he can have while in the falsely regenerate state. He 
cannot know that he is dreaming, spiritually, until the 
dream is dispelled. Sometimes an individual dreams he is 
dreaming; but that is just as much a dream as the dream 
itself. It is a part of it. So the falsely regenerate man 



FALSE CONSCIOUSNESS. 221 

sometimes has a conception that he is deluded; but that 
conception is as much a delusion as the delusion itself. It 
is indeed a conception of the truth, but a false conception. 
The individual, in dreaming that he dreamed, dreamed the 
truth ; but, after all, he only dreamed it. He did not know 
it. So the falsely regenerate person has a false, delusive, 
dreaming conception of the truth ; but he does not for a 
moment know it. 

19* 



CHAPTER IV. 

PECULIARITIES OF THE CHRISTIAN CONSCIOUSNESS. 

It appears that, in the falsely regenerate state, a false 
certitude of having been born again exists, which serves 
to the individual a purpose corresponding to that which 
the real spiritual consciousness serves to the truly regen- 
erate. The false certitude as fully satisfies the deceived 
person, as the genuine does the real Christian. An impor- 
tant question will therefore arise in the mind of the reader : 
"Do I possess the false or the real Christian certitude of 
my regenerate state ? Can I know which is the case ? " 
In reply, we must call attention to the proposition adopted 
to guide us in the present inquiry, which is, that the regen- 
erate character is peculiar, distinct from all other, and by 
its peculiarities and distinctiveness it is to be known. An 
important element of that character is the spiritual con- 
sciousness of having been born again, which is the central 
life-principle of that body of feelings which constitute the 
inward Christian character. As a part of the regenerate 
character, it is to be remarked that this consciousness is 
peculiar and distinct from all other, and by its peculiarities 
it is to be known. To aid the reader in answering the in- 
quiries raised, we shall describe some of its peculiarities, — 
bearing in mind, meanwhile, that, as has been intimated 
before, these peculiarities are not eccentricities ; that they 
are peculiarities only to the natural understanding, while 
to a spiritually enlightened reason they are legitimate and 
true to nature. 



CONSCIOUSNESS A LIFE-PRINCIPLE. ZZo 

This is expected to be serviceable only to the regenerate 
man. To describe the peculiarities of the Christian con- 
sciousness to the understanding of the unenlightened, is 
impossible. If the reader is in the true regenerate state, 
he will apprehend them ; if in the false, he will only be- 
lieve he does. To exhibit to the latter such tests of the 
Christian state as will distinctly evince to him that he is 
deceived, will, doubtless, forever remain an impossibility. 
It may be said that it is more important that the self- 
deceived should be certified of their condition, than those 
who are not, of theirs; but still the more important end 
lies beyond our reach. And yet the fault is not in us, nor 
in the truth, but in their deceitful hearts. 

Nor must the real Christian expect to find all his anxie- 
ties henceforth allayed by the perusal of these pages, his 
evidences made all palpable and plain, and himself freed 
from further trouble in regard to them. The false profes- 
sor will doubtless gain greater confirmation of his hope by 
this perusal than the true. The hope of the latter consti- 
tutes a life which can be changed only as it is nurtured by 
the wholesome food of light and truth. The most that 
can be anticipated is, that if the reader is in a truly regen- 
erate state, his Christian consciousness may be reached and 
stimulated to a more healthy growth, the life-principle of 
hope be developed, and himself be better able to recognize 
and trust in the proper source of his belief that he is a 
child of God. It is expected that all professing Christians 
will apply the tests, while those only who are true Chris- 
tians will really recognize themselves as being such. 

Any attempt to delineate the Christian consciousness 
must, of course, be limited and defective. We can only 
point out, in an imperfect manner, a few of its features, 
which each true believer must use to assist in delineating, 



224 ITS INDESCRIBABLENESS. 

as fully as possible, his own Christian consciousness to 
himself. 

The first peculiarity of this consciousness which we 
shall mention, is its indescribableness. Every true Chris- 
tian will recognize, as a peculiarity of his experience, the 
difficulty he has in describing the feeling which leads him 
to think he is a Christian, or which sustains him while he 
scarcely believes this to be his character. If one attempts 
to define it to others, he is conscious that he fails. It is 
exceedingly incommunicable. Words seem to have no 
power to bring this inward life out to light. The indi- 
vidual never feels satisfied with his attempts to express it. 
His apprehension of the feeling always extends beyond 
his utterance of it. Other Christians also apprehend the 
feelings of a fellow Christian more perfectly than he is 
able to set them forth. His description furnishes only 
an imperfect image of the spiritual man, which, by an- 
other, is completed and clothed with life and beauty c 
Young believers are embarrassed in attempting to de- 
scribe the feelings they have in thinking they are Chris- 
tians. They wish they could only express their feelings. 
Since they cannot, they conceive them to be unknown to 
others. And since others cannot describe them in turn, 
they fail to make the former persons realize how fully they 
comprehend them. All this is because they are indescriba- 
ble. Speaking of the feelings does not exhaust them. 

To the natural understanding this is peculiar. Unen- 
lightened men think it strange that the Christian should 
not be able to describe the feeling that leads him to 
believe he is a child of God. They conceive that he 
should be able to do so. For themselves, they would 
not care to have a hope resting on such a basis. But 
when it is considered that the Christian is a new man, in 



SPONTANEITY. 225 

Christ Jesus, and that the new man has a consciousness of 
his existence corresponding to that of the natural man, 
it becomes reasonable that he should not be able to de- 
scribe the feeling which causes him to believe in his new 
creation. The natural man cannot describe the feeling 
that causes him to believe in his rational and moral exist- 
ence. Language will not communicate it. But the new 
birth, and a new spiritual existence, to the natural man 
are a mystery ; and hence the indescribableness of the 
Christian's feeling, that he is a child of God, is to him 
peculiar and incomprehensible. 

The next feature of the Christian consciousness is its 
spontaneity. We mean that so far as the believer's obser- 
vation of it is concerned, it is self-produced. He is well 
satisfied that whatever feeling he has that he is a child of 
God, was not produced by his desire to feel so, for the 
sake of the freedom from anxiety it will afford. It has 
been shown that this desire is one of the main causes of 
the hope of a false professor. The true Christian, how- 
ever, knows that it had no agency in producing the hope 
he ventures to cherish. He does not so much desire to 
feel that he is, as to he a Christian. He sometimes even 
cherishes a desire not to feel so, thinking he ought ?iot, lest 
he should be deceived. The desire naturally runs counter 
to the feeling, and hence cannot produce it. 

The believer's feeling that he is a Christian, is not the 
product of his desire for the happiness afforded by true 
religion. When he examines its origin, he is convinced 
that, simultaneously with the production of it, this was not 
the prevailing desire of his heart. His hope of accept- 
ance with God was not created until this desire had spent 
itself, and given place to others of a different nature. The 
interval between the prevalence of this desire and the 



226 NOT PRODUCED BY CULTIVATION. 

origination of his hope, was too great, and too much trans- 
pired in it, to allow any point of contact, or any commu- 
nication between them, by which the latter could become 
the product of the former. He is conscious that this de- 
sire did not even lie about the buried seed of his Chris- 
tian consciousness, and so serve to warm and quicken it 
into being. In the case of an assumed work of grace, the 
desire to be a Christian for the sake of its advantages, is 
a strongly productive agency. It does not, as in a true 
work of grace, awaken the sinner, and then subside and 
give j^lace to better influences, but continues to exert its 
full force unabated, until its object is thought to be at- 
tained. 

The Christian's consciousness of being born again is not 
the product of any kind of cultivation. He has employed 
no means for the direct purpose of creating or maintain- 
ing it. He employs means for maintaining the Chris- 
tian life, but none for producing the belief that he is a 
Christian. Whatever hope he possesses, he has the sat- 
isfaction of knowing, is not the result of any effort to 
produce it; and hence, if it is spurious, certainly in this 
particular he is not in fault. He cannot account for the 
feeling that he is a Christian, unless it is the natural 
result of being such. 

Nor does the Christian possess any well-defined sense 
that his consciousness of being born again is produced by 
the Holy Spirit. He connects no agency with its pro- 
duction. His certitude of his regeneration is a life-prin- 
ciple, created by the Holy Spirit, bearing witness with his 
spirit, and is a necessary faculty of the new man. The 
believer is the subject of a work of grace, without recog- 
nizing the agency. "The wind bloweth where it Hsteth, 
and thou hearest the sound thereof, but canst not tell 



PECULIARITY EXPLAINED. ZZi 

whence it cometh and whither it goeth. So is every one 
that is born of the Spirit." And so is the Christian's con- 
sciousness of being a new creature, which is also born of 
the Spirit. 

To the natural man this is strange and peculiar. His 
conception of the Christian hope is that it is the product 
of a process of reasoning, or reflection ; that it is more a 
conclusion than a matter of feeling; a belief, rather than 
an inward life. He conceives that it arises in the Chris- 
tian's mind, immediately and obviously, from an effort to 
realize his sinfulness, to exercise repentance or faith, or by 
a conscious effort to trust in God, or to be happy in feeling 
that Christ is his friend, or even by a direct endeavor to 
hope and believe that he is a child of God. But when it 
is understood that this hope is a vital consciousness of a 
new spiritual existence created by the Spirit, the fact that 
it seems spontaneous, and is produced by no human effort, 
becomes reasonable, and true to nature. The new man 
can no more produce his consciousness of his spiritual ex- 
istence than the natural man can produce his conscious- 
ness of a natural existence. It is simply a necessary con- 
sequence of being a new creature in Christ. It is reason- 
able, also, that he should not be conscious of being brought 
into a new existence by the Holy Spirit, just as the natural 
man is wholly insensible of the divine agency in the crea- 
tion of his moral and intellectual being. But the idea of. 
a new birth, or a new creation, to the unrenewed man is all 
a mystery ; and hence the spontaneity of the believer's 
hope is a mystery also. 

Another peculiarity of the Christian's consciousness is 
its solitariness and privacy. Until a converted person 
becomes intimately acquainted with the peculiarities of 
Christian experience in general, he is likely to think his 



228 SOLITARINESS AND PRIVACY. 

feelings in regard to being a Christian are very singular, 
and such as no one else ever had. He does not believe 
there ever was another just such person, religiously, as 
himself. He looks upon other all Christians as possessing 
a proper Christian character ; while his is a solitary, pecu- 
liar case. Because of its singularity, he is reluctant to 
speak of it, being unwilling to make himself appear unlike 
all others. Sometimes he remarks, in a confidential way, 
that he believes he is different from everybody else, but 
hesitates to state the points of difference. He thinks he 
could not describe them so as to be understood. Or he 
feels ashamed to express them, because he suspects they 
would disclose a very wicked state of heart. Hence the 
peculiar feelings of the Christian, upon the most impor- 
tant of all questions, are almost wholly private. When 
he speaks of his experience, he dwells not upon these fea- 
tures, but upon such as are more commonly described, and 
are more likely to be understood and accredited as good. 
But were these expressed wherever they exist, they would 
be found to be common to the Christian character. The 
peculiar, solitary case of one is the peculiar, solitary case 
of all. All the rest look upon themselves as he looks upon 
himself; and they all look upon him as he looks upon 
them. It is as true in the spiritual as in the natural do- 
main, that as face answereth to face in water, so does the 
heart of man to man. Circumstances frequently occur to 
illustrate this. When a disclosure of these feelings oc- 
curs, the exclamation of others is, "I did not suppose any 
one ever had such feelings but myself." 

This is a peculiarity. The unconverted man has no 
idea that the Christian feels thus about his hope in Christ, 
and that he carries these feelings about, pent up within 
him, scarcely daring to express them even to a fellow 



ELASTICITY. 229 

Christian. He supposes that his evidence is perfectly satis- 
factory and plain, and that he frankly speaks out all his in- 
ward experience. These feelings, however, are legitimate, 
and such as might be expected. When it is considered that 
the Christian is a person who is born again into a new 
spiritual existence, it is not strange that he should look 
upon himself as a solitary case among his fellow-beings, 
and that combined influences should cause him to refrain 
from disclosing his views of himself. This phenomenon 
has its parallel in the natural man. When a child begins 
to observe and reflect upon the workings of his own mind, 
he looks upon himself as having very singular thoughts, 
such as he supposes no other person ever j)ossessed. They 
are so strange that he refrains from expressing them, not 
wishing to appear unlike others ; whereas, if these thoughts 
were divulged, they would be found common to all think- 
ing beings. This feeling is possessed, also, by adult per- 
sons not intimately acquainted with the mental phenom- 
ena of others. But the natural man has no conception 
that the Christian is a new man, occupying a new do- 
main of existence, and consequently these feelings are 
mysterious. 

Another peculiarity of the Christian consciousness, al- 
ready alluded to, but deserving to be named in this con- 
nection, is its elasticity ; that is, its capability of yielding 
to pressure, and then recovering itself. The Christian can 
doubt, earnestly and deeply, without any danger that his 
hope will really give way. It does not alarm us to see his 
consciousness of being a Christian bowing low before the 
blast. It can do so without giving him any real fear of a 
finally fatal result. He can tremble in every part, and yet 
have a feeling of ultimate safety. His hope has such re- 
cuperative energy, as to produce in us an instinctive feeling 

20 



230 MODESTY OF UTTERANCE 

that it will recover itself, though crushed into the very- 
dust. The believer's doubts always react into a more vig- 
orous life. When they die, they decay and enrich the soil 
out of which springs up his lively hope. This is likewise 
incomprehensible to unenlightened reason, yet in harmony 
with the idea of the Christian's hope being primarily a liv- 
ing consciousness. 

Another peculiarity of the Christian consciousness is 
modesty of utterance. There is a peculiar dialect in which 
consciousness of acceptance with God expresses itself, the 
leading feature of which is modesty. This seems to be an 
essential characteristic. If the professing Christian speaks 
of his possession of a hope in Christ with the same un- 
modified positiveness with which he speaks of other pos- 
sessions, the genuineness of his hope is suspected. This is 
a peculiarity in the true Christian worthy to be observed. 
No feature of Christian hope is more nearly universal than 
this. The dialect is accompanied with tones and inflec- 
tions of the voice which cannot be represented to the eye. 
Its idiomatic phrases are such as these : "It is now so long 
since I thought I became a Christian," or " since I hope I 
found the Saviour." If the Christian is interrogated as to 
his hope in Christ, his reply is, " I trust I am a Christian." 
"Sometimes I think I am." "If I ever was converted, it 
was at such a time." " I once thought I obtained a hope 
in Christ, but I am far from being what I ought to be." "I 
am very unworthy to be called a Christian ; " and expres- 
sions of a similar character. 

These idioms are indigenous to the soil of the renewed 
heart. Christians do not learn them of each other by imi- 
tation. They do not spread among them as provincialisms 
spread in certain sections of country; but in each instance 
they spring directly out of the Christian consciousness. 



. A CHRISTIAN IDIOM. 231 

The style is original in each individual, being dictated by 
his own peculiar feeling. It cannot be an imitation, be- 
cause the Christian supposes no one else feels as he does. 
He conceives of all others as having reason to speak with 
unqualified positiveness ; but it is not so with himself. 
This style of expression is not the result of education, 
since, in cases of a false experience, education has no power 
to produce it. Deceived persons learn these idioms of the 
true language of Canaan by imitation, as marine phrases 
prevail among seamen, and provincialisms in particular 
provinces; and they are learned, and not dictated by the 
state of the heart. It is, for the most part, impossible to 
learn to speak a foreign language so that a representative 
of that tongue will not detect our speech as being a sib- 
boleth, an imitation only. To utter the true shibboleth, 
we need to be born upon the country's soil. So, to speak 
the language of Canaan, we must be born of the Spirit. 

When the false Christian has learned the dialect of the 
true believer, he often forgets to use it. He conceives of 
his conversion more as a matter of fact than as a living 
experience, and hence expresses himself in naked and 
unqualified terms. He does not speak vainly of it, but 
superficially, and even lightly, in comparison with the 
solemnity of the subject, as if he did not appreciate its 
real nature. His false consciousness utters itself in lan- 
guage like this: "Yes, I am a Christian. I have been a 
member of the church so long. Since I was converted, I 
have done such and such things," — accompanying the 
expressions with a superficialness of tone which cannot be 
represented to the eye. 

It is evident that this modesty of expression in the true 
Christian is not the product of education, since this has 
no power materially to modify it. Converted persons 



232 EXCEPTIONS ONLY APPARENT. 

may be instructed that it is wrong to doubt; that they 
ought to know they are Christians, and speak confidently ; 
but it has little or no effect. The universal language of 
the renewed soul will ever be the same. Immediately 
when the real Christian consciousness begins to declare 
itself positively, a feeling from within arises and checks 
it. It breaks and subdues the tones and inflections of the 
voice into a peculiar mildness and meekness, and the ex- 
pression into a modest form. 

If it is uniformly the case with an individual, that when 
called upon to answer the question whether he is a Chris- 
tian, he finds himself slightly embarrassed, being wholly 
unable to answer in the negative, and not wholly able to 
answer in the affirmative without some modification, he 
may remark it as one of the symptoms that his conscious- 
ness of being a Christian is genuine. 

Sometimes the Christian does express himself positively 
and fearlessly, in such language as, "I knoio in whom I 
have believed." But it occurs only in extraordinary cir- 
cumstances, when his consciousness is found to be ade- 
quate to the demand. Yet even then, his declaration is 
made in a depth, solemnity, and meekness of tone, which 
distinguish it from all that is not dictated by the Holy 
Spirit. A noticeable modesty of feeling pervades the posi- 
tiveness of his utterance. The same is equally discovera- 
ble in the expressions of one who is naturally confident 
and bold. 1 

This characteristic of the Christian consciousness to the 
natural man, is 2~>eculiar, and not in accordance with his 
conceptions of a Christian hope. He does not see why a 

1 Many persons, who wore originally oases of unreeognized regeneration, 
are also accustomed to express themselves confidently ami positively, in 
consequenee of the unusual experience they have had. See First Part. 



MODEST CONFIDENCE. 233 

person who is truly converted should not understand and 
speak of it as definitely and positively as of any other 
mental experience. If he were to be a Christian, he would 
wish to do so. Notwithstanding, this peculiarity is true to 
nature. Consciousness of pardon produces modesty. The 
criminal who receives it is unpretending. Though a soul 
saved from death may be confident and joyful, he will 
yet be modestly so. If the believer, in a healthy Christian 
state, is betrayed into a different expression, a recollec- 
tion of the pit whence he was digged, combined with the 
thought that heaven is to him a gratuity, will arise and 
rebuke him. If he is destitute of this modesty, it is indica- 
tive that he does not realize the relations in which he is 
placed. 

Nor does modesty, in the expression of the believer's 
consciousness of acceptance with God, impair its strength 
or positiveness. If a man of large wealth is asked whether 
he has property, his answer is expected to be modest in 
proportion to the extent of his wealth. A man of ten 
thousand would express himself more strongly, but far less 
significantly, than a millionaire. The one would be likely 
to reply that he had considerable property, with an air 
and tone indicating that he thought himself rich. He 
would, perhaps, name over his estates, to show how much 
he possessed. The other would reply that he had some 
property ; or, he hoped he had enough to support him ; or 
in language of similar character, accompanying his expres- 
sions with tones and inflections denoting a deeper signifi- 
cance than his language conveys. 

In like manner, the modest declaration of the Chris- 
tian's belief that he has been born again, is in perfect har- 
mony with, and even indicates a deep certitude in his 
mind that he is heir to a glorious immortality. To express 

20* 



234 MODESTY CONVINCING. 

himself in an}- other manner, is felt to be exceedingly inap- 
propriate by those who have no doubt of his piety. This 
is because it is unnatural for a belief of great realities to 
utter itself in very confident and positive terms. A man 
of small wealth may use stronger language than one of 
large, without rendering his expressions liable to savor of 
boasting. So a man of earthly riches may employ more 
confident terms, without offence, than he who is heir to 
everlasting mansions in the skies. 

This modest tone in the Christian is true to nature, and 
to the demands of the case. No form of expressing his 
belief in his preparation for heaven could be invented by 
man so convincing to others, as is just that which is pecu- 
liar to the Christian, induced in him by the Holy Spirit. 
We know that others often declare their belief in their 
preparation for death much more confidently than the 
true Christian, but with not a tithe of the convincing 
power. In proportion, also, as the Christian is unmoved 
by the Spirit in the utterance of his hope, is its convincing 
power diminished, though its confident tone may be in- 
creased. 

Self-distrust and sense of unworthiness are allied to 
modesty, and constitute an essential part of the Chris- 
tian consciousness. It cannot be conceived how he can 
be a truly converted person, who is not constantly pene- 
trated with this feeling. It is set forth in the twenty-fifth 
chapter of Matthew as the most prominent characteristic 
of the righteous at the judgment-day ; on account of which 
they disclaim the good deeds the Saviour credits them 
with having performed, and implicitly declare that they 
cannot accept the undeserved welcome proffered them 
from their Lord. The unrenewed cannot appreciate this 
feeling. Their view of it is exhibited by the position they 



SELF-DISTRUST, HONESTY. 235 

also are represented as assuming at the judgment — claiming 
to have done everything for Christ, while he credits them 
with having done nothing ; regarding themselves as being 
worthy of eternal life, while he pronounces them " workers 
of iniquity," and declares that " these shall go away into 
everlasting punishment." 

The last peculiarity we shall mention is honesty. This 
is a strongly marked characteristic. The Christian has a 
singular unwillingness to cherish a sense of acceptance 
with God, to any greater extent than will be warranted 
beyond all dispute. Nothing can tempt him to overstep 
the bounds of justice, even in the direction of his highest 
interests. He is so honest, that he is greatly fearful of 
being dishonest. 

This peculiarity the unenlightened have no conception 
of, and no power to appreciate. At the final judgment, the 
righteous are represented as denying ever having done 
anything for their Saviour as the basis of their eternal 
reward, even when Christ himself had made his final decis- 
ion in their favor. That was a decision which no power 
in heaven, on earth, or in hell, could change. On it their 
everlasting weal was to depend. All unsanctified reason, 
therefore, would ask, Was it not incurring an unjustifiable 
risk for them to question the Saviour's judgment, even 
though they might consider it as unwarranted ? Suppose 
his opinion had been modified by their assertion, and he 
had concluded to take them at their word. They would 
then have lost the heaven they might, simply by suppress- 
ing their convictions, have inherited, and that without a 
word of opposition from any ransomed saint or unfallen 
angel, since none would wish or dare to gainsay the Sa- 
viour's decree. Yet this consideration does not affect the 
honesty of the real Christian consciousness — the true heart- 



236 HEAVEN HONESTLY GAINED. 

temper of him who is born again. No circumstances can 
induce him to swerve in the least from his actual convic- 
tions as to his being a child of God. The prospect even 
of eternal life, has no power to move him from them ; for 
he does not desire to be in heaven, except he can feel he is 
there on terms of the strictest honesty. It would be no 
heaven to him, were he obliged secretly to reflect that it 
would not have been his portion if he had been scrupu- 
lously honest with his Saviour, and told him all the truth. 
"We have presented these peculiarities of the believer's 
consciousness of his regenerate condition, in order that if 
the reader is in a truly regenerate state he may find some 
of them in his own experience, and his hope be nurtured 
and strengthened. 



CHAPTER Y. 

SECONDARY SOURCE OF EVIDENCE — REASONING PROCESS. 
§ I. — Preliminary. 

The Christian's consciousness of possessing a new spirit- 
ual existence, has been treated as the primary and essential 
source of his hope. It has been remarked, that secondary 
and collateral to this, or even confirmatory of it, is the evi- 
dence to be derived, through a process of reasoning or of 
inference, from the facts of his history, or the religious 
changes and phenomena of his inward and outward life. 
The latter is the body of the believer's evidence; the for- 
mer, the life-principle which vitalizes it. The one is the 
Christian character; the other, the consciousness which ani- 
mates it. It has been shown, also, that the peculiarities by 
which the regenerate person is to be known, pertain not 
less to the Christian character than to the Christian con- 
sciousness. 

Our object does not necessarily require us to present the 
most important features of the Christian character, but to 
mark those which are most noticeable and easily pointed 
out ; or to exhibit those peculiarities by which pious and 
spiritual exercises are to be distinguished from the natu- 
rally religious. The present mode of determining the 
question before us, though it does not constitute the vital 
source of the believer's hope, is yet the one most likely to 
be employed. It is natural for Christians to examine 



238 SIMILARITY AND VARIETY 

themselves by observation, and reflection upon their feel- 
ings and lives, rather than by referring to their spiritual 
consciousness. The present mode, involving reflection 
upon things that are more outward and easily observed, 
has its advantages. 

In describing the peculiarities of the regenerate charac- 
ter, we must premise the negative statement, that it is con- 
fined to no outward form. The work of regeneration, or 
the change from the naturally to the spiritually religious 
condition, is to be distinguished by no particular manifes- 
tations. No reliance can be placed upon the apparent 
suddenness or want of suddenness of the exercises, vivid- 
ness or want of vividness of the impressions, decision or 
want of decision, or any similar circumstances or condi- 
tions. This follows, necessarily, from the doctrine that 
the new man is simply the old, sanctified ; and that regen- 
eration is but the beginning of a process of sanctification, 
involving no new endowment of faculties or elemental 
principles, and no diminution of those already possessed, 
as well as no change of natural constitution or tempera- 
ment. We have no mould in which all conversions must 
be cast ; but each will, in the nature of the case, have a 
mould of its own. The same essential likeness, and the 
same unlimited 'variety, will exist in conversions as in 
human countenances. Certain features, having a certain 
collocation, are essential to every human face ; while two 
faces alike cannot be found. So it is with conversions. 
Unless two human minds can be found having no similar 
faculties, two conversions cannot occur without possessing 
the same essential features, in a similar order ; and unless 
two human minds can be found in all respects precisely 
alike, two precisely similar conversions cannot occur. The 
work of the Holy Spirit has all the freedom that belongs 



IN CONVERSIONS. 239 

to the subject in whom his work is performed ; but it 
cannot transcend that freedom. It being the object of 
regeneration to readjust the powers of the soul, and restore 
them to a state of health, the operations of the Spirit must 
be in accordance with the legitimate and healthy working 
of the mind. It will exhibit nothing contrary to nature — 
nothing disordered or fanciful. It will extend to the ulti- 
mate limits of human freedom, but not beyond. The work 
of the Spirit is not mechanical, nor is it dissolute, vagrant, 
and unlawful. Hence while the Spirit, in regeneration, 
operates more powerfully upon some than upon others, 
for reasons not apparent to us, the manifestations are in 
accordance with each peculiar temperament. They will 
be such as will occur under any other legitimate influence 
of equal efficiency. Each individual experience will be 
peculiar to itself, while all will possess a common likeness. 
Though the incidental circumstances may be endlessly 
varied, yet since the spirit which pervades them and gives 
them character is in all cases the same, the circumstances, 
when combined into a whole, will have a recognizable 
similarity. 

It is natural to put confidence in brilliant, or what are 
called " remarkable conversions," — such as occur under ex- 
traordinary circumstances, — and to distrust the opposite. 
But brilliancy and extraordinary circumstances are noth- 
ing, and the want of them is nothing. Neither should bias 
the judgment in either direction. If the new man is the 
old sanctified, every man will correspond, after conversion, 
as a Christian, to what he was before as a man. If he was 
an active and impulsive man, he will be, in the main, an 
active and impulsive Christian. If he was mild, inoffensive, 
and unenterprising as a man, he will be so, for the most part, 
as a Christian. If he was energetic, daring, and ambitious 



240 OLD THINGS PASSED AWAY. 

as a man, lie will, so far as he exhibits the Christian spirit, 
manifest it in a similar manner. The strong points and 
weaknesses of the individual as a man, will be his strong 
points and weaknesses as a Christian ; and his virtues and 
besetting sins as a man, will be his virtues and besetting 
sins as a Christian. These constitutional traits will by 
divine grace be stimulated to greater activity, or put under 
restraint, and that more or less thoroughly according to the 
degree of sanctification ; but they will not be eradicated. 
If grace is at any time withheld, the individual will de- 
velop himself in the original direction. 

But how is it that old things are passed away, and all 
things become new? In what consists that wonderful 
change called the new birth ? Is it any objection to the 
doctrine of the new creation, that the new man corresponds, 
in his constitutional structure and peculiarities, precisely 
with the old? Is it any objection to the second birth, that 
it has a constitutional mould similar to the first? Old 
things are passed away, and all things become new, in that 
the individual is introduced into the spiritual realm, hav- 
ing broken away from the confines of natural things. 

It must be remembered, that though the origination of 
this work is instantaneous, thenceforward it is progressive. 
A new light is shed upon old things, and yet they still 
remain. The individual receives a new creation ; but the 
new is not independent of the old, being engrafted on it. 
The graft is at first weak and small, but is destined to 
grow, to absorb and convert into its own nature the vital 
fluid of the original stock, and become itself the tree. Yet 
the former will still remain, to hold the graft until the tree 
is transferred to another clime, and set in other soil. But 
so long as its roots retain their grasp upon their native 
soil, the original stock will show signs of life, and, unless it 



ULTIMATE VICTORY. 241 

be pruned and checked, will throw out its branches, bear- 
ing baneful fruit. Indeed, the growth of the graft, the 
new life-principle, may be more or less vigorous, compared 
with that of the natural stock. Either may, for a time, 
overgrow the other, while neither shall become extinct. 
Though, in the case of the tree, the graft may die, yet in 
the spiritual engraftment it shall not be so. The healthi- 
ness of the graft may be impaired by the continued growth 
of the natural tree, but it is destined to survive when this 
shall decay and die. The new life-principle is of a supe- 
rior quality, and, whatever partial injuries it may suffer, 
must ultimately prevail. It receives its vitality from 
Heaven, and has power to live over into the heavenly 
state, despite the uncongeniality of the old and sinful life 
in which it is set, and which it must convert and conform 
to itself. 

This truth must be borne in mind, in any attempt to 
give a just description of the regenerate character. The 
Scriptures recognize as fully the remaining existence of 
the old man in the Christian, as they do the continued ex- 
istence and ultimate victory of the new. The actual phe- 
nomena of the inward and outward life of the regenerate 
man, cannot be explained upon any other supposition than 
that he possesses a twofold character. They cannot be 
reconciled with the idea that he is perfectly or even mainly 
sinful, or mainly holy, or that the desire to please God will 
uniformly be uppermost in his mind. Both scriptural 
examples, and Christian life as it now manifests itself, show 
that the remaining unsanctified element is liable at any 
time to gain the ascendency, and retain it for an indefinite 
period, how long we cannot tell. In the internal conflict 
of the two elements, partial defeats and victories on either 
side may occur. This only remains certain, that the divine 

21 



242 STANDARD NOT SET UP. 

life, whatever partial defeats it may suffer by the way, will 
in the end achieve an everlasting triumph. He is the 
superior runner in a race who comes up at the last and 
secures the goal, though he may at times have fallen be- 
hind, and seemed liable to an inglorious defeat. " He that 
endureth to the end, shall be saved." It is not essential 
to the superiority of the divine life in the soul that it 
should always make its superiority appear. That life is 
hid with Christ in God, and may appear to be small when 
compared with the worldly and carnal one, and yet have 
such superiority over it as in due time to sanctify the 
whole. 

Let it not be said that this lowers the standard of Chris- 
tian character. That standard is not here set up. While 
it is worthy of being urged by the most weighty consider- 
ations, that the holy aspirations of the Christian ought 
manifestly to predominate in his character at all times, 
yet, as a matter of fact, this may not be the case with 
those who are, beyond all doubt, in a regenerate state ; and 
hence a uniform tenor of godliness in the life, either real 
or manifest, cannot be insisted upon as an essential sign of 
a regenerate condition. Should it be objected that these 
statements, even though true, ought not to be made, be- 
cause of the tendency they may have to lower the standard 
of the Christian life, then we can only say, that if they 
suffer in this direction, it is hoped that this loss will be 
more than compensated by the end sought to be accom- 
plished, which is, that many who are doubtful about their 
regenerate state, on account of conscious imperfections, 
may be strengthened in their hopes, and encouraged to 
activity and advancement in a Christian course. 

In pointing out the peculiarities of the truly regenerate 
character, two classes of feelings are to be taken into con- 



CONVICTION OF SIN. 243 

sideration. The first are the cardinal graces of the gospel, 
such as repentance, love, and faith. The second are such 
as ordinarily accompany these graces, and are incident and 
peculiar to the Christian state. The former may be called 
the characteristics, the latter the signs of regeneration. 

The common mode of judging of the Christian charac- 
ter is to describe the cardinal graces, and so determine 
whether one is in possession of them. In theory this is 
correct. The objection to it is that it is not sufficiently 
available, since no description of these graces can be given 
which shall be of much practical service in determining 
their existence. Besides, when this mode of examination 
is employed, it is likely to operate in the wrong direction. 
"When the Christian has really the most evidence of his 
conversion, he will think he has the least ; and when he 
really has the least, he will think he has the most. We 
shall endeavor to ascertain the existence of the cardinal 
graces, not so much by describing them, as by pointing 
out those peculiar feelings in which they are imbedded, — 
these being more easily described, and equally indicative 
of a Christian state. 



§ II. — Peculiarities of the Kegenerate Character. — Con- 
viction op Sin. 

Sense of sin is essential to an initial and continued 
experience of a work of grace. Without it, repentance is 
impossible ; and repentance is an essential feature of regen- 
eration. 

This point is abundantly established, both by Scripture 
and reason ; and yet at the present time it is greatly over- 
looked. Want of deep conviction is regarded by Chris- 
tians of the older stamp as a marked deficiency in modern 



244 NO CONVERSION 

conversions, and almost a universal characteristic of the 
great religious awakening which has recently pervaded the 
land. In the latter connection, especially, it has produced 
unuttered grief and anxiety in the hearts of many who 
have considered it fatal to a work of grace. Others are 
puzzled in view«of this new aspect of religious experience ; 
fearing to discredit it as genuine, yet not understanding 
how the work of God should be so dissimilar to that of 
former times and their own experience. Others still have 
modified their views of the essential features of a work 
of grace. They believe that God can change the hearts 
of men to the love of holiness without any deep convic- 
tions of sin, and that he has been pleased to show his 
sovereignty in this day by carrying on his work in this 
manner. But this view ignores the immutable relations 
between God and man, and the fact that so long as these 
remain as they are, the mode of reconciliation between 
them cannot be modified. 

Another position which seems to have obtained, is, that 
men are naturally convinced that they are sinners, and all 
they need is to be persuaded to accept of the pardon 
offered in the gospel. This is contrary to the truth that it 
is the effect of sin to blind, harden, and deaden the sinner's 
consciousness of its existence. Men commonly admit that 
they are sinners. They do not profess to be perfect. Their 
natural conscience tells them that they do many things 
that are wrong. This universal admission is coming to be 
accepted as genuine conviction. It is, however, the office 
of the Holy Spirit to convince the world of sin. As has 
been said of repentance, faith, love, hope, prayer, so it may 
be said that there is a natural and a spiritual conviction of 
sin, and that the spiritual alone is genuine and good. 

Others declare that their experience does not correspond 



WITHOUT CONVICTION". 245 

with the position that conviction of sin is an essential 
feature in conversion. They affirm that they were first 
brought to love Christ by a revelation to them of his love- 
liness and beauty, and then were led to see how they had 
sinned, — their conviction being a result of their conver- 
sion, rather than a feature in it. But, in the nature of the 
case, it is impossible that original conversion should occur 
in this manner. 1 Examples of this description have been 
treated in connection with unrecognized regeneration. 
What is supposed to be conversion by such persons, is 
only a coming to a consciousness of their acceptance with 
Christ, — conviction and regeneration having taken place 
before, — or else they are examples of unrecognizable re- 
generation. 

It is sometimes insisted that we must not look for so 
deep conviction in persons who are morally upright and 
religiously educated, as in the openly wicked ; in children, 
as in sinners of a greater age. Such a position is falla- 
cious and dangerous. True conviction will have in each 
individual an external mould of its own. Its clearness 
and depth will depend nothing upon morality or age. Con- 
viction may not be according to the person's actual sinful- 
ness. All men are wholly sinful, while some have a greater 
amount of sinfulness than others. Those who have the 
greatest sinfulness, have not necessarily the deepest convic- 
tion. This is in proportion to the degree of their enlight- 
enment. Hence an individual possessing less sinfulness 
than another, may have deeper conviction, and yet not be 
so deeply convicted as his sin furnishes occasion for. The 

i This impossibility is sufficiently manifest from this consideration. 
Instantly, when a person is regenerated, he becomes penitent : and it is 
impossible that penitence should exist without antecedent sense of sin, 
genuine in its kind, however various its strength or its manifestations. 

21* 



246 DEGREES OF CONVICTION. 

sin of every man is of so deep a dye as to require the 
blood of atonement by Christ to remove it, which can be 
fully comprehended by none. There is ground, therefore, 
in the case of the most moral, for a conviction which shall 
be painful to the last degree. 

God may see that it is necessary to convict one more 
deeply than another, in order to bring him to the requisite 
state of submission and humiliation ; but all must have the 
same apprehension of sin in kind, in order to the same 
experience. Whether we have, therefore, been truly con- 
victed, must be determined, not by the amount, or by the 
strength, or the vividness, or the outward manifestation, 
but solely by the kind or quality of conviction. There is 
a certain temper and spirit attached to sense of sin, which 
is alone essential. A child may have a natural sense of 
the sin of disobeying his parents, more painful than that of 
another who is convicted in a truly spiritual manner. So, 
also, a man may be more deeply distressed in a merely 
natural way, on account of some open crime, than another 
who is under true conviction of sin against God. 

One mode of determining the genuineness of convic- 
tions would be to ascertain what causes have produced 
them, since true convictions are produced only by the 
Holy Spirit. We shall consider, therefore, some of the 
natural causes which tend to awaken conviction independ- 
ently of the Spirit's influence. 

The first of these is fear of punishment. A person who 
has committed crime, commonly remains comparatively 
quiet until the crime is discovered, and he brought to 
justice. Then, a clearer view of the consequences of his 
act convinces him that it was wicked. He may even 
turn enemy to it, because it has become an agent of evil 
to aim, while he has no more enlightened view of its vile 



NOT PRODUCED BY AFFLICTION. 247 

and guilty nature than before. So it may be with the 
sinner. If his awakened sense of sin is produced by the 
dread of future punishment only, then, however deep and 
strong, it cannot be genuine. Reflection upon the punish- 
ment due to sin, has no power to enlighten as to its guilty 
nature, though it may convince the judgment that it is an 
evil thing. 

Another cause of awakening natural conviction, kindred 
to fear of punishment, is that of affliction, such as sickness, 
the death of a friend, the loss of property, the thwarting 
of one's worldly enterprises, and the blighting of earthly 
prospects. These consequences of sin more forcibly re- 
mind the impenitent man that he has sinned, but in them- 
selves have no power to enlighten him as to the nature of 
his sin. 

It will be said that these things cause men to reflect 
upon their sin, and in this way lead to a deeper sense of 
it. But reflecting upon sin cannot throw light upon its 
moral quality, though it may strengthen natural convic- 
tions. It is absurd to suppose that a mind blinded by sin 
can, by exercising itself, obtain light. Or, it will be urged 
that through reflection upon sin excited by affliction, the 
Spirit enlightens. It is admitted that God's ordinary, and 
perhaps universal method of enlightening the mind, is 
through its own reflection, and in accordance with its con- 
stitutional laws. In consequence of the rapidity with 
which the mind sometimes acts, we do not know that 
instances in which persons are suddenly "struck" under 
conviction are exceptions. 

The question, then, is, Are the reflections in regard to 
sin, incited by affliction, suited to produce enlightenment ? 
So far as awakening reflection is concerned, it must be 
confessed that their effect is favorable. Men are naturally 



248 DEATH-BED CONVERSIONS. 

hardened and unconcerned, and must be stirred up, in 
some way, to think of their condition. But the danger is 
that the reflections will not be of a suitable kind, or will 
not be exercised in a proper manner. In the death-bed 
sickness of the impenitent man, for example, the dreadful 
consequences of sin, which he is about to suffer, are likely 
to absorb the entire energies of his reflective powers. 
The alarm is too great for any healthy mental exercise. 
The individual has put off, in total indifference, all concern 
about the consequences of sin, until an event overtakes 
him which produces so intense concern as to unfit him to 
make any suitable preparation against them. It is like 
the effects of a sudden alarm of fire upon the quiet inmates 
of a dwelling, which so destroys their self-control as to 
prevent any prudent efforts to escape from danger. While 
unalarmed, they make no effort; and when the alarm 
comes, it is so great that their efforts are as good as none. 

The opportunity, also, to prepare to die, on the death- 
bed, is ordinarily so brief that the exercises must be of a 
hurried nature, and hence are liable to be superficial. 
Concern is put off until death stands at the door. Then 
all is confusion. There is such haste to make ready, as to 
unfit the mind for the operations of the Holy Spirit upon 
it in harmony with its natural laws. Or, in case it be- 
comes settled in the person's mind that he must die, but 
not, perhaps, immediately, then the condition is similar to 
one of health. He thinks that he need not be in haste, but 
will take opportunity to consider the subject in a proper 
manner. Consequently the alarm subsides, and with it the 
awakening, until the probability of an immediate termina- 
tion of his career occurs, when he is brought into the same 
condition as before. 

The history of what have been supposed to be conver- 



WILLINGNESS TO DIE NO TEST. 249 

sions occurring under apprehensions of approaching death, 
will confirm the position that the circumstances are un- 
suited to a real work of grace. To ascertain the truth 
here, these conversions must be carefully discriminated. 
Many have been supposed to be truly converted under 
the apprehension of approaching death as an instrumental- 
ity, because they became reconciled to the event of dying. 
But less evidence is to be derived from this than is com- 
monly supposed. Reconciliation to a necessity often oc- 
curs where grace is wanting. Submission to dying, when 
one finds he must die, is common to impenitent men. All 
the surroundings of a death-bed conversion are such as to 
demand a greater jealousy of its genuineness than that 
which occurs under almost any other circumstances. The 
motives of self-interest are likely to be so strong as to fore- 
stall the prevalence of any others. Men die, ordinarily, 
as they live. Seldom are there better evidences of true 
conviction and conversion exhibited in anticipation of 
death, than have already been manifested in the life. 

Similar is the distress which arises from a temporal 
affliction, so far as the reflections it excites are calculated 
to lead to true conviction. Distress on account of the 
death of a friend, or the loss of property, or the blighting 
of one's earthly prospects, while it awakens the mind to 
reflection upon sin as the cause of these, does it only in a 
partial manner, while itself retains the occupancy of the 
main energies of the soul. This is not sufficient. The 
sinner's reflections upon his relation to God, and his sin 
against him, must be supreme. They may be very deep 
and strong; but, so long as others are stronger, they will 
be of no avail. 

The reason why this distress is not well calculated to 
lead to true conviction, is, that it is too strong a force. 



250 TEMPORAL AFFLICTIONS 

While it awakens, it retains itself the ascendency. It 
preoccupies too much the energies. It should incite to 
reflections upon the nature of sin, and then retire and 
allow these to mature. This is the design of all awaken- 
ing instrumentalities. There must be a passing over of 
the mind of the sinner from connection with the instru- 
mentality to himself — from reflection upon the conse- 
quences, to the guilt of sin. The death of very near 
friends, for example, has naturally too vital a grasp upon 
the mind to allow this. Distress on this account cannot 
relinquish and forget itself, and so become subservient to 
other ends. Hence the very cause which awakens re- 
flections, prevents them from maturing. Reflections much 
less deep and strong than those which it causes, would 
doubtless mature into genuine conviction, if it would re- 
tire. The loss of property, the frustrating of one's plans, 
and the blighting of earthly prospects, are quite likely to 
23roduce the same result. 

An instrumentality well suited to lead to genuine con- 
viction must have less immediate alarming power, and 
produce less disturbance of the mental faculties. It should 
have sufficient power to awaken, but not enough to unbal- 
ance or sway the mind, or absorb its energies. It should 
incite to reflections upon the nature of sin, and then recede 
and allow these to mature, — like a ball which, set in motion 
by a blow, goes on to its destiny, while the blow retires. 
There must be a space, greater or less, between the action 
of the instrumentality and the results to which it gave 
the priginal impulse. But very deep and sore afflictions 
commonly follow, and even precede their results. 

It is impossible for a person to be truly convicted of sin, 
and at the same time have distress on account of his afflic- 
tions, or a sense of the consequences of sin, or fear of pun- 



NOT SUITED TO CONVERSION. 251 

ishment, or any other interest predominant in the soul, or 
occupying any considerable portion of its energies. If 
conviction is supposed to have taken place in close con- 
junction with any of these influences, its genuineness is to 
be suspected. If it occur while these are exerting their 
full strength, then it must be spurious. Hence the improb- 
ability of true conviction in the midst of deep afflictions, 
and especially in view of the near approach of death and 
the judgment. In the latter case, it would be impossible 
that alarm, and the dread of the consequences of sin, should 
subside and give place to true conviction, were it not that 
this may take place in the shortest conceivable period of 
time ; though such sudden transitions are exceptional and 
rare. 

Another aspect of the subject is that distress on account 
of the afflictions is liable to be mistaken for conviction, 
and compulsory reconciliation to the afflictive event for 
voluntary submission to God. 

All genuine Christian experience will sustain the posi- 
tion that true conviction of sin is ordinarily referable, not 
to circumstances of deep and sore affliction, but to more 
trifling incidents, which naturally less vitally concern us, — 
trivial in their nature, but made by the Holy Spirit events 
of everlasting consequence to us. The instrumentality is 
a word or a letter from some friend or minister; it is 
some exhortation, or prayer, or the conversion of some 
associate or associates ; or it is nothing sufficiently promi- 
nent to be recalled. It is the combined and general influ- 
ence of pious parents and teachers, and the preaching of 
the gospel. The instrumentality is lost sight of in the 
reflections and convictions to which, by a healthy and not 
unduly exciting influence, it stimulated. 

Hence it is that novel and extraordinary religious enter- 



252 THEATRES AND BALL-ROOMS. 

prises, which attract public attention and involve motives 
of ambition or curiosity, or combine strongly social and 
popular influences, are not so well suited to produce gen- 
uine conviction and conversion, as the ordinary and less 
pretentious means of grace. " The kingdom of God 
cometh not with observation," but is like leaven, working 
silently and unseen. Our Saviour went about doing good, 
especially to the outcast and wicked, cautiously avoiding 
public display and multitudinous gatherings, charging his 
disciples also repeatedly that they should make no an- 
nouncement of his works. His most memorable sermon 
was delivered to some of his disciples, who followed him 
away from the multitudes, up into the mountain, where, it 
is said, he taught them as it were privately. The disciples 
went forth in a similar manner, from house to house and 
city to city. The great outpouring on the day of Pente- 
cost was needed as a manifest and convincing inauguration 
of the Spirit's work. The strongholds of Satan in theatres 
and ball-rooms cannot be entered and taken by storm. 
Professed convictions and conversions originating in such 
connections, are at least to be treated with caution. Men 
are not converted en masse. The wicked and abandoned 
in our cities are not regenerated while influenced by a 
desire to be freed from the misery of their degradation, 
and to become respectable in society. Christians who will 
save the souls of such, must do it in a manner which in- 
volves personal humiliation and sacrifice, and not by move- 
ments inaugurated with public renown. The instrumen- 
tality must be less conspicuous, — the work more a matter 
of faith, and less of sight. The connection between the 
means and the end must be less obvious, in order to give 
place for the unseen and mysterious operations of the Di- 
vine Spirit, so that God, and not the instrumentality, may 



SELFISH MOTIVES. 253 

be glorified. The public preaching of the gospel is insti- 
tuted to subserve the general prevalence of the truth, 
while, as a matter of fact, it is brought to a specific issue 
in individual cases by private and often unrecognized in- 
strumentalities. The churches of Christ are to be the 
centres of reforming influence, — their members constantly 
going out, and returning, and garnering up in themselves 
the elected souls of men, gathered out of every condition 
of society. 

Sometimes a strongly selfish motive is found in connec- 
tion with circumstances of affliction, which, on account of 
its undue force, prevents the convictions it excites from 
coming to a gracious maturity. The death of a beloved 
child incites an impenitent parent to reflect upon his sins, 
and seek for their forgiveness, and to do whatever else he 
thinks will conduce to his preparation to meet the child in 
heaven. In such a case, though the parent may be led to 
think of his sinfulness more intensely than ever before, yet 
the affliction has so strong a grasp upon the natural affec- 
tions, as to prevent the desire again to meet the child from 
subsiding, and allowing the reflections upon sin which it 
has awakened to develop and mature. Convictions origi- 
nating thus seldom result in true conversion. 

Sometimes first awakenings and convictions are referred 
to the conversion of a very dear friend, as a wife or child. 
In such a case, there is danger that the same selfish motive 
will prevail. A wife, to whom the husband is fondly de- 
voted, becomes a Christian. He now feels that a separa- 
tion between them has taken place, which incites him to 
reflection upon his sinful condition, and an endeavor to 
secure his salvation. Motives of this kind have such power 
of endurance as almost necessarily to continue their con- 
trol until they effect a merely supposed work of grace, or 

22 



254 LOSS OF PROPERTY. 

worry out all better motives, and cause the individual to 
relax his efforts, and settle down into his wonted indiffer- 
ence. 

A selfish motive, also, is commonly connected with the 
loss of property, when this constitutes the source of re- 
ligious awakening. The individual seeks for true religion, 
to comfort him in the place of his departed riches. This 
motive is so strong, as almost necessarily to prevent genuine 
conviction. 

Not unfrequently, religious awakening originates in the 
desire to become a Christian, as a requisite condition of 
entering the marriage relation. Prompted by this motive, 
the person most earnestly seeks for conviction of sin, as 
the fundamental part of an experience. He is perhaps 
anxious that his pious friend, whose prayers he receives, 
should be the instrument of his conversion ; or even be- 
lieves that if he is converted at all, it must be so ; and 
really does not much desire to be converted, unless it can 
be by that particular instrumentality. In such a case, the 
selfish motive is so strong as to allow only a selfish result, 
or none at all, to follow. True conviction and conversion 
can never occur so long as the desire to be converted by a 
particular instrumentality occupies any place in the mind. 
They never occur through the means which the uncon- 
verted man elects. He is uniformly brought to Christ by 
a way that he knows not, — by a way which destroys all 
his own preferences, and merges them in the purposes of a 
sovereign God. 

These positions will be sustained only by a discriminat- 
ing observation of examples. Cases of apparent conver- 
sion through deop affliction, which are numerous, are really 
instances of unrecognized, or of merely supposed regenera- 
tion. 



BIBLE VIEW. 255 

The position assumed does not conflict with the fact 
that the Bible appeals to the fear of threatened punish- 
ment, and various selfish motives, in order to bring men to 
the knowledge of the truth. Objection is not made against 
an appeal to these, in the ordinary manner, but against 
that undue appeal which is occasioned by the death-bed, 
and in deep and sore affliction. Convictions commonly 
originate in selfish motives, but not in such as are of an 
all-controlling nature. It is, doubtless, because of this, that 
while God has revealed the future punishment of the 
wicked as a certainty, he has also caused that the coining 
of the Son of man shall be as a thief in the night, — no 
man knowing the day nor the hour. So, also, when he 
appeals to selfish principles, it is in such a manner as to 
give them an awakening power, but not supreme control. 
He promises that all things shall work together for good 
to them that love God, but that only eventually, and it 
may be in a mysterious manner, involving perhaps suffer- 
ing and privation. He has, doubtless, so adjusted these 
appeals in his word, as to produce the most salutary effect. 
Accordingly, the general belief in the everlasting destruc- 
tion of the finally impenitent, unaccompanied by any 
special fear of such an immediate doom, has been instru- 
mental in awakening men to genuine conviction of sin, to 
a far greater extent than that undue fear which is excited 
upon a sick and dying bed. A similar preference must 
also be accorded to those means of grace which are more 
rational and well-proportioned, as compared with those in 
which the terrors of the world to come are made the pre- 
vailing motive, and are brought so vividly before the mind 
as to be regarded in the light of an almost present reality. 
The effect of such a disproportionate excitement of fear, 
must be similar to that which occurs upon the death-bed. 



256 AFFLICTION GOOD FOR CHRISTIANS. 

It awakens convictions which it prevents from maturing ; 
or it produces distress which is taken for, and so supplants, 
genuine convictions. More genuine convictions, by far, 
are referable to God's ordinary dealings with men, than to 
the special and deeply afflictive ; more to the conversion 
of an acquaintance, or neighbor, or several acquaintances, 
or to the fact that many are coming to Christ, than to the 
conversion of one's dearest earthly friend, with whom the 
heart and soul are bound up for life ; more to the common 
means of grace, than to some fearfully exciting religious 
occasion, or some novel and famous religious enterprise. 

Deep afflictions are beneficial to the Christian. God ap- 
points them to prove his children, and bring them nearer 
to himself. David said, "Before I was afflicted I went 
astray ; but now have I kept thy word." Where divine 
grace has been implanted, affliction quickens it anew; but it 
is not calculated to originate it. God punishes unconverted 
men, on account of their sin, by means of affliction. He 
punished the old world by a flood ; but neither the pun- 
ishment nor the threatening of it resulted in the convic- 
tion or conversion of a single soul. 

We have no promise that the Holy Spirit shall be es- 
pecially granted to unconverted men upon a dying-bed, or 
when circumstances of deep affliction overtake them, after 
having neglected all favorable means and opportunities for 
becoming Christians. On the other hand, it was declared, 
in the parable of those who had been bidden to the feast, 
and would not come because of their worldly engage- 
ments, that not one of them should taste of the supper. 
Solomon exhorts that our Creator should be remembered 
in youth, before the evil days come. Also, in the first 
chapter of Proverbs, it is written : " Because I have called 
and ye refused ; I have stretched out my hand, and no 



THE GREAT AWAKENING. 257 

man regarded ; but ye have set at naught all my counsel, 
and would none of my reproof: I also will laugh at your 
calamity ; I will mock when your fear cometh ; when your 
fear cometh as desolation, and your destruction cometh as 
a whirlwind ; when distress and anguish cometh upon you. 
Then shall they call upon me, but I will not answer ; they 
shall seek me early, but they shall not find me." 

It may be objected that the great religious awakening 
of 1857-8 affords an illustration which is not in accord- 
ance with these principles, in that God has overruled the 
financial depression which occurred throughout the land, to 
the production of an equally wide-spread revival of re- 
ligion ; that he has caused, in numerous instances, the loss 
of property, and the blasting of men's earthly prospects, 
to result in their conversion to Himself. In answer we 
remark, that, so far as the revival has been in the hearts of 
Christians, or has contributed to bring out persons from 
an unrecognized to a recognized state of regeneration, 
these means are precisely adapted to the end. So far, 
also, as true conviction and conversion have resulted from 
a general awakening, of which the financial embarrassment 
may have been instrumental, and hence are only remotely 
ascribable to deeply-felt suffering, it is in accordance with 
the statements advanced. And, finally, so far as this awak- 
ening has assumed the form of a gracious work without 
the power, being deficient especially in deep conviction of 
sin, these causes have been precisely suited to produce it. 
To what extent this has been the case, must remain to be 
disclosed hereafter. If genuine conviction of sin, and con- 
version, have arisen directly out of the deep distress of 
men on account of having lost their property or their for- 
tunes ; if this distress has been simultaneous with genuine 
conviction, and has continued in its full strength up to the 

22* 



258 SOCIAL INFLUENCES. 

point of conversion ; and if reconciliation to the loss of 
property has been coincident with actual pardon, — then it 
is decidedly contrary to our views of a genuine work of 
grace. Or if the loss of a fortune, or of property, in such 
a manner as deeply and sorely to afflict, has instrumentally 
led to true conviction and conversion, in any more than 
very rare and exceptional cases ; and if men have been 
prompted, to seek for true religion as a comforter to them 
in the place of their departed possessions, and have ob- 
tained it, — then this is also contrary to the positions we 
have taken. We are, however, unaware that anything has 
transpired contrary to the doctrines advanced. 

Another influence should be referred to here, as con- 
nected with a seeming want of deep conviction of sin in 
the recent awakening. It has been stated that strongly 
popular and social influences are likely to produce false 
convictions. A truly gracious work may prevail among the 
people, deeply and strongly ; but it never can be popular 
to be converted. God's work is submitted to only by di- 
vine constraint overcoming human reluctance. When it 
assumes a form acceptable to the masses, then it is popular 
and false, and conviction will be either spurious or want- 
ing. It is not our object here to discuss the question 
whether the recent awakening has, to any extent, been of 
a popular nature. We have only to say, in passing, that it 
has not confessedly been so unpopular and objectionable 
to all classes of unconverted men and unevangelical re- 
ligious denominations as former revivals, and as would 
have been expected from a work of such power as is com- 
monly ascribed to this. And, moreover, if it has assumed 
this form and spirit, to a greater or less extent, this would, 
so fir, account for the unusual absence of deep conviction 
which has so largely characterized it. 



CONVICTIONS PROGRESSIVE. 259 

If convictions of sin are directly referable to strongly 
popular or to social influences, then they are to be exam- 
ined with greater care. The fact that a whole family 
seems to have been converted, affords no more presump- 
tive evidence for than against the true conversion of any 
individual member. The fact that some profess to become 
Christians, is suited to awaken reflections and convictions 
in others. If that profession is genuine, it is better adapted 
to awaken genuine convictions than false ; if false, it is 
better adapted to awaken false convictions than genuine. 
Popular and social influences propagate themselves through 
the channels of human sympathy, and so do the influences 
of the Spirit. 

We shall proceed now to consider the peculiarities of 
genuine convictions. First, we remark, their origination is 
progressive. Persons are not commonly struck under con- 
viction. This is not in accordance with the ordinary 
workings of the human mind, in harmony with which the 
Spirit operates. Examples of this kind of genuine convic- 
tion are exceptional. Paul possessed an extraordinary 
character, and extraordinary circumstances existed which 
rendered it desirable that his conviction should appear to 
be almost miraculous. Such a character is seldom to be 
found, and such circumstances will never again exist. Be- 
sides, we have only an imperfect account, the mere frame- 
work of his mental exercises. This must be borne in 
mind, in contemplating any merely written or reported 
experience. 

Universal Christian experience, as well as the laws of 
mind, teach that true convictions are, at first, weak 
and small, and increase in depth and strength up to the 
point of final relief. Variations often occur by the way; 
but, as a whole, the process is progressive, and its cul- 



260 THE NATURAL VIEW. 

minating point is just before relief. This is the fact, 
whether the individual recognizes it or not. Convictions 
do not pass off gradually as they come on, being removed 
one after another, till all are gone. Christianas burden 
grew heavier and heavier, until it fell all at once from his 
back. Paul says that sin revived, and he died; but not that 
sin revived and subsided, and he died. God, by enlighten- 
ment, increases the weight of the sinner's sin, until it be- 
comes too great to bear, when he falls upon the mercy of 
Christ. The deepest conviction of sin, and the first real 
sweetness in prayer, are likely to stand in close connec- 
tion, and in the order named. 

This progressive conviction is peculiar and inexplicable 
to the unenlightened man, but true to nature. The natu- 
ral conception of the manner in which conviction takes 
place, is, that the individual examines and reflects upon his 
various sins, one after another, and, as he does so, repents 
of them and puts them away ; and so, by this diminishing 
process, they gradually grow less and less, until the last is 
removed, — a course which is always reversed before a gra- 
cious end is attained. The woman with the bloody issue 
spent all she had, and gained nothing, but rather grew 
worse, until she abandoned her efforts and submitted to 
the will of Christ. 

The error in the natural conception is that it presup- 
poses in man, by nature, a sense of sin and disposition to 
repent, — it being only necessary that his attention should 
be turned to the subject. The spiritual process presumes 
that man needs to be both enlightened and humbled ; and 
when he becomes sufficiently so to exercise repentance for 
one sin, he will for all. The process, therefore, increases 
in intensity, until submission becomes complete. 

Another peculiarity in the origination of genuine con- 



PROGRESS IMPERCEPTIBLE. 261 

viction, is a consciousness of a decided change in a per- 
son's view of his sin, after having supposed he understood 
it ; ov, a consciousness of having passed over from natural 
to spiritual conviction. This change is sometimes indi- 
cated by a voluntary expression of this kind : "At this time 
I knew I was a sinner, but did not feel it," — denoting a 
clear distinction in the person's mind between knowing 
and feeling. 

Another mark of genuine conviction is, that the person 
is not conscious of the commencement, or of any steps in 
the progress of his conviction, — the entrance of light 
being imperceptible. The reason is, that the Holy Spirit 
engages all the powers of the sinner in the contemplation 
of his guilt, while light follows in the train. He has no 
leisure to ascertain, step by step, whether he is gaining 
light ; so that, ere he is aware, he finds, upon his attention 
being arrested to it, that whereas once he was blind, now 
he sees. Another reason is, that the person makes no 
direct effort to secure illumination, it being, so far as he is 
concerned, spontaneous. In the natural process, the direct 
aim of the sinner is not so much honestly to understand 
his precise condition, as to obtain such an amount of 
knowledge that he is a sinner as is requisite to conversion. 
He examines, therefore, his conduct and feelings by his 
own unaided efforts ; seeks for new views of sin ; and when 
acquired, sets them down as so much advance in the way 
of gaining light ; and is thus conscious both of the begin- 
ning and the progress of his conviction. 

He who is under true conviction, will feel, as the process 
advances, that he is departing farther and farther from the 
kingdom of heaven. He will be more and more discour- 
aged in regard to his ever becoming a Christian. This 
is peculiar. No one anticipates that while he is being 



262 CONVICTION SUPPRESSED. 

brought to Christ, he shall feel that he is actually depart- 
ing from him ; and yet it is a legitimate result of a con- 
stantly increasing view of sin. The fact that an enlight- 
ening work is going on, could be known to him only by 
inference, from the increase of a sense of guilt ; but that 
inference the sinner cannot make while the work is ad- 
vancing, because the diversion would retard the work. 
Even if the fact were announced to him by an observer, his 
consciousness could not appropriate it, on account of its 
being fully occupied with a sense of his sin. 

Another peculiarity of genuine conviction is, reluctance 
to confess it. He who is under true conviction, is not 
pleased with the fact, so as to make him forward to pro- 
claim it. Subsequently, when his convictions are removed, 
he may take pleasure in giving an account of them, but 
not while they are resting upon him. It is then too 
serious a matter. His great concern will be to get free 
from the curse. If he feels that the piercing eye of God's 
wrath is upon him, his utterance will be choked. This will 
be as true in the case of a regenerate person as of one in 
the process of conviction. In proportion as he is inclined 
to talk freely of his sins, may he infer that he is wanting in 
a sense of them. A sense of sin involves conscious guilt 
and shame, and one will not talk of these except as duty 
requires it. It will be enough for him that his wickedness 
is known to God. 

Another peculiarity of a true sense of sin is, that he 
who possesses it will feel that he lias not so deep a sense of 
it as he ought to have. Many young Christians are afraid 
they were never converted, because they think their con- 
victions were not so deep as they should have been. 
Whether they had as strong convictions as they ought 
to have had or not, real alarm in regard to it is a sign 



CONVICTION GENERAL. 263 

that the convictions they had were genuine. This is not 
a peculiarity of false convictions. It is true light only 
that makes the sinner feel that his sin is deeper and of 
a more aggravated nature than what has yet been exposed 
to his view. Many young Christians also are alarmed 
because they are so sensible of being sinners, thinking 
that on this account they cannot be Christians. They 
have never supposed that Christians feel sinful, and least 
of all that they have a sense of deeper sin than has ever 
come to light. They are confident that no others feel so 
but themselves, and hence greatly fear they are not true 
Christians. 

This is peculiar. It is such feeling as no man natu- 
rally expects to find attendant upon the regenerate state ; 
whereas it is habitual with the true Christian, and is a 
sign of regeneration. Men naturally suppose the Chris- 
tian has a constantly diminishing sense of his sin, espe- 
cially if he is growing in grace. They conceive if he is 
actually growing better, that he would feel so. But the 
spiritual view is the reverse. While he is actually growing 
better, his sense of sin is growing stronger. The better 
he grows, the more light he receives ; and the more light 
he receives, the deeper he perceives to be the fountain of 
his iniquity. 

Another peculiarity of true conviction is, that it does 
not pertain to particular sins, but to sinfulness in general. 
The person is pervaded with a sense of his guiltiness, 
without being able to define the reasons for it. He rather 
mourns over his wicked heart than the few sins which 
happen to escape out of it. Under true conviction, open 
wickedness, however great, will lose the prominence it 
naturally has in the mind, and almost disappear in the 
abyss of iniquity in the heart. After conversion, one 



264 VARIOUS CONCEPTIONS OF 

may refer frequently to one's open sins as signs of great 
wickedness, but not as constituting it. He may speak of 
them more frequently than others, because they are more 
palpable and convenient to be named; but he will not 
magnify them as if they were the only sins he had ever 
committed. The Holy Spirit lays the axe at the root of 
the tree. He causes the sinner to mourn more over his 
sinfulness than his sins ; over his disposition to sin, than 
his sinful acts. 

Conviction of sin is very often conceived of as a bur- 
den on the heart. This conception is incidental, not es- 
sential. ISTor is it necessarily a sign of true conviction. 
There is a natural and a spiritual burden. One of the 
peculiarities of the spiritual, is that it is not well defined 
in the individual's mind. He feels oppressed and wicked, 
without being able to say on what particular account. 
This is because his burden is not made up of his sins, 
but arises from a view of his wicked heart. He has no 
conception of the cause of his burden, because he does 
not at the time realize the connection between his con- 
sciousness of guilt and the weight on his soul, — the bur- 
den seeming to come upon him spontaneously. 

Sometimes true conviction assumes the form simply 
of distress, for which the individual can assign no cause. 
Consciousness of guilt is the cause, but he does not con- 
nect it with the effect. He is so absorbed in a sense of 
his guilt, that he does not think of himself as being under 
conviction, and of course does not assign this as the occa- 
sion for his distress. 

Sometimes objection is made to an experience on the 
ground that the person seemed to feel badly, and then 
better, but could not tell why. This may be a favorable 
symptom. It shows that whatever work existed was not 



CONVICTION OF SIN. 265 

the sinner's own production. It should be considered 
whether the cause of this symptom is great depth of 
conviction, or its entire absence. 

True conviction, also, sometimes assumes the form of 
great and growing hardness of heart. The individual feels 
that he is not being convicted, but is daily becoming more 
insensible. The fact, however, is, that he has not an in- 
creasing hardnesss, but a growing consciousness of it, 
which indicates an increasing tenderness. This is one 
of the peculiarities of true conviction, and never exists 
in that which is false. The unenlightened man expects 
to recognize an increasing tenderness, which all analogy 
would show to be untrue to nature. 

True conviction assumes, in addition to the above, a 
variety of other forms in the mind. Indeed, it is confined 
to no particular one, but takes such as arise from variety 
of training, mental habits, and other causes, which perhaps 
cannot be identified. 

Finally, it may be remarked, as another peculiarity of 
genuine conviction, that that which exists in the regen- 
erate state never makes the same impression upon the 
mind with that which occurs in regeneration, though it 
may be the same both in kind and degree. This seems 
to be the only difference between original convictions 
and those of subsequent occurrence. As there is no 
love which seems like the first love, so there are no con- 
victions which seem like the first convictions. The cause 
is to be found chiefly in the fact, that all new exercises 
make a deeper impression upon the mind than those to 
which the soul has been accustomed. 

A sense of sin has been treated of as an essential fea- 
ture in conversion, and also of a regenerate state. The 
question may arise, however, whether it is a certain sign 

23 



266 TRUE REPENTANCE. 

of regeneration. To this Ave answer, that a genuine sense 
of sin is by no means a feature of an unregenerate state. 
It is not natural for men to feel themselves verily guilty 
in the sight of Gocl. All Scripture and human experience 
teach that man is by nature a thoroughly self-righteous 
being. The question, whether a person may not be truly 
convicted and not converted, or may not be under convic- 
tion for a series of years, has been already considered. 



REPENTANCE. 

Repentance is an essential feature of a regenerate con- 
dition, and is found in no other. If it can be determined 
that a person has ever exercised true repentance, it is 
an unmistakable evidence that he has been born again. 
But the difficulty is to determine whether we possess this 
Christian grace, since it is not easy to be described. Be- 
sides, we are taught that there is a sorrow of the world 
that worketh death ; that there is a repentance that needs 
to be repented of. We must therefore inquire what pecu- 
liar marks distinguish true repentance from false. "We 
might say that true repentance is ingenuous, sincere; that 
it is deep and thorough. But this would not suffice. The 
question will still arise, Is my repentance sincere? Is it 
deep and thorough? And this would be as difficult to 
determine as the original question. It is also commonly 
said that true repentance is accompanied with reformation. 
But this does not meet the case ; for if by this is meant 
reformation of heart, then it will be even more difficult 
to determine this than the exercise of repentance. Or, if 
mere outward reform is meant, then the difficulty is not 
removed, since this may occur without repentance, or ac- 
company that which is false. "We must inquire, therefore, 



HOW DISTINGUISHED. 267 

whether any peculiar marks or states of mind are attend- 
ant upon true repentance, by which its existence may be 
determined. 

One of the characteristics of true repentance is, that 
it is not altogether a process, but chiefly a mental state 
resulting from a process. We are said to come to repent- 
ance. "The Lord is not willing that any should perish, 
but that all should come to repentance." The sinner does 
not repent first of one sin, and then of another, and so go 
through a process of repenting. He comes to a state of 
repentance, through a process of conviction and humilia- 
tion. When he has come to true repentance for one sin, 
he is in a state of repentance for all sin. Repentance is 
therefore an exercise, so far as sin is presented to the mind, 
and a state of readiness to repent of all sin. 

It follows from this that a person cannot exercise re- 
pentance by any deliberate determination to do so. It is 
not an act of the will, but a mental state which ensues 
spontaneously, as a result of other exercises. Hence an 
individual cannot resolve to enter upon the duty of re- 
pentance, as upon that of prayer. True prayer, and true 
repentance, are equally the gift of God ; but the exercise 
of the one is to be gained through an effort of the will, 
while the other is attained by other means. 

One who has exercised true repentance, therefore, is not 
likely to say that he feels he has repented of all his sins, as 
if he had gone through the process of repenting, until he 
had completed the work. A repentance which inclines to 
express itself thus is natural, and needs to be repented of. 
Ask the true Christian if he thinks he has repented of all 
his sins, and he will hesitate, hardly knowing how to reply. 
His answer will be partially suppressed and modified, — the 
reason being, that he does not conceive of the subject in 



268 SENSE OF FORGIVENESS. 

such a light. He has simply been in a state of repentance, 
in which a partial view of his sinfulness has been before 
his mind, — the connection between his sins being such, that 
true sorrow for one is virtually sorrow for all. 

Repentance being not mainly a process, but a state, does 
not present so many points for description as conviction 
of sin. One other peculiarity, however, is to be mentioned. 
He who has exercised true repentance is likely to feel that 
it has not been so deep and extensive as it ought. This is, 
doubtless, a uniform peculiarity, which arises from the fict 
that he who has been really convicted of sin is conscious 
that he has been so only in part ; and, consequently, 
whenever genuine repentance has ensued upon such con- 
viction, the person will feel that he has repented only in 
part. When other sin is brought to his mind, or as his 
views become more clear, he will still have to repent. Ac- 
cordingly it is that when the sinner comes to repentance 
all his sins are blotted out, without his being under the 
painful necessity of viewing them all in their most aggra- 
vated sinfulness, which perhaps the human mind could not 
endure. 

We remark, finally, that we shall be aided in determin- 
ing the genuineness of true repentance by the genuineness 
of antecedent convictions. If these have been only natu- 
ral, then no spiritual repentance can ensue. If convictions 
are spiritual, then spiritual repentance is at least likely to 
follow. 

SENSE OF FORGIVENESS. 

If a genuine sense of forgiveness of a single sin is ac- 
tually felt in the soul, it is an undoubted sign of regenera- 
tion. How, then, shall it be determined whether such a 
feeling has existed ? This is confessedly not easy. For- 



ITS PECULIARITIES. 269 

giveness is God's act, which produces no such palpable 
effect upon the sinner as to enable him to ascertain with 
ease just when it is performed, or whether it has been 
performed at all. And yet it is common for persons, 
under some religious exercise, to declare with confi- 
dence their belief that God has forgiven all their sins. 
But this is rather a sign that forgiveness has not taken 
place. Hence we remark, as the first peculiarity of a sense 
of forgiveness, that he who has experienced it will not 
ordinarily express it in definite and positive terms. A 
sense of forgiveness, conceived apart from all other exer- 
cises, is emphatically a matter of faith and trust, not 
marked by any sensible impressions. God has no given 
signal by which he always makes it known to the sinner 
that he is pardoned. He does not, in any direct manner, 
communicate to him a knowledge of the event. The pre- 
sentation to the mind of passages of Scripture cannot be 
relied upon. They may or may not have connection with 
actual forgiveness. This is in its origin a matter of indis- 
tinct, undefined consciousness. A sense of forgiveness, in 
like manner with conviction of sin, conceived of separately 
from other exercises, comes upon the mind gradually and 
imperceptibly. We do not mean that the sinner is thus 
forgiven, only that a sense of forgiveness is thus obtained. 
It might be expected, however, that when God pro- 
nounces the rebel pardoned, and withdraws his anger, it 
would, in consequence of the spiritual connection existing 
between man and his Maker, produce some conscious effect 
upon the sinner's mind. An effect is produced when for- 
giveness takes place between man and man, and much 
more may it be expected when it takes place between man 
and God. Such an effect is produced, varying according 
to the character of the individual, and perhaps other con- 

23* 



270 IMMEDIATE EFFECTS 

ditions. But it is not that, ordinarily, of a direct an- 
nouncement of the fact, by any easily recognized signal. 

This would be gratifying to the natural man. Some 
sensible sign that sin is forgiven, is often desired, and 
sometimes asked for, but never granted in the manner 
desired or sought. If the individual supposes he had a 
token from God to this effect, he should rather regard it as 
indicating his mistake. It would not meet his wants if 
received, and hence God does not grant it. 

The first effect produced, when God forgives, is merely 
a state of mental quietude. Sometimes it is conceived of 
as actual indifference; at others, it assumes the form of a 
sweet peace, or positive joy. But these effects are not pro- 
duced by God, or regarded by the individual as a sign that 
forgiveness has been granted. They are merely the legiti- 
mate consequences of pardon. They, however, necessarily 
arrest the sinner's attention, because of the circumstances 
under which they are experienced ensuing immediately 
upon great mental distress. "When the effect assumes the 
form of mental quietude, then it excites suppressed curi- 
osity to know its meaning. If it takes the form of indiffer- 
ence, it excites alarm. Not recognizing his spiritual state, 
the individual fears that, by some mysterious cause, his 
convictions have been supplanted by great hardness of 
heart and abandonment by God. If sweet peace, or posi- 
tive joy ensue, these chiefly absorb his attention and re- 
flections, — there being, perhaps, an occasional inquiry in 
his mind whether they may not be the result of forgive- 
ness. 

When a sense of forgiveness first arises, it consists of 
an indistinct or feeble consciousness of acceptance with 
God, combined very soon with an undefined inference to 
that effect, drawn from the exercises throuoh which the 



OF FORGIVENESS. 271 

person has passed. This feeling, however, does not be- 
come most prominent. The new life — the sweet peace 
and joy unfelt before — which the pardoned sinner now 
begins to experience, mainly occupy his mind, and super- 
sede any special inquiry whether sin has been forgiven. 
He finds in his new life abundant satisfaction, and as 
much peace as he is capable of enjoying, so that he has no 
occasion or leisure to seek for them from the settlement of 
the question whether he is now a Christian, or is forgiven, 
or from any other source. 

Thus it is, that at no stage of the process does the indi- 
vidual find himself inclined to state, in definite and posi- 
tive terms, that he believes his sins have been all forgiven. 
Since he does not feel that he has fully repented, he will 
not feel that he has been fully forgiven. Where this does 
occur, it indicates that to obtain pardon as a matter of 
prudential interest, had been the highest aim of the indi- 
vidual, and that the ground of his rejoicing is the consid- 
eration that he has been pardoned, and not the quietude 
of mind ensuing from reconciliation with God. The spon- 
taneous expression of the new-born soul does not indicate 
that a belief of having been forgiven is the primal source of 
his joy, as is the case with the person who is deceived. If 
the real convert is asked what makes him happy, he will 
hesitate what to answer. He has been too happy to find 
leisure for settling that question. The same remarks apply 
where the first state of mind attendant upon forgiveness is 
that of mental quietude, or of indifference. If it be men- 
tal quietude, there is no agitation of any question, and no 
positive declaration. If it is indifference, such as to cause 
alarm, the sinner does not believe he has been forgiven, 
but rather fears that he has been forsaken. 

Sometimes these several states occur in succession. 



272 SUCCESSIVE STATES. 

First there is quietude, then a felt indifference and con- 
sequent alarm, and then, as a reaction, great peace and 
joy. This is, perhaps, the natural order. Sometimes these 
several states follow in such quick succession that the 
mind does not note the process, and hence the last seems 
to be the first. In such a case, the first manifestation of 
feeling, when sin is forgiven, is a sudden outburst of joy 
or transport. But, even then, the individual does not 
express a definite and positive belief that all his sin has 
been forgiven, as the ground of his rejoicing. The cause 
of this transport is a matter of faith, which he is not able 
to define. In his high state of mental excitement, the 
person may declare, especially if interrogated, that he 
believes his sins are forgiven ; but it will be merely the 
outburst of his excitement, rather than a well-defined 
belief. This is evident from the fact, that very soon this 
transport is for a time changed into the deepest gloom 
and belief of self-deception, showing that the expressed 
belief of forgiveness was rather a result of the transport 
than the cause of it. 

Another peculiarity attendant upon a true sense of for- 
giveness, is the absence of a full and strong exercise of the 
understanding. This is equally attendant upon all the 
initial gracious states and exercises. A sense of forgive- 
ness, so far as the individual himself is concerned, is spon- 
taneous. It seems to be entirely self-produced, and hence 
the intellect has very little to do with its creation. The 
cause of this is twofold : First, a sense of forgiveness, as 
well as all other gracious states and exercises, is produced 
by the Holy Spirit, which is an unseen and unobserved 
agency ;„ and, secondly, a work of grace, while it affects 
the understanding, has its seat in the heart. This is the 
altar on which the fires of divine grace are kindled, and 



CAUSES OF FORGIVENESS. 27 3 

from which the smoke of its incense ascends through all 
the soul. The result is, that the exercises of the intellect 
are not prominent, full and strong, nor sharply defined. 
There is scarcely the least intellection in the process. 
The understanding is naturally brought into harmony 
with the gracious biases of the heart, by cultivation. This 
is a point of vital importance. "With the heart man 
believeth unto righteousness." 

We have presented thus far the marks of a sense of for- 
giveness in the earliest stages of its existence; but its sub- 
sequent character does not essentially differ. Like all 
other exercises, it has at the first more vividness and 
tenderness, and, in consequence of its newness, makes a 
more marked impression on the mind. As it continues 
it becomes more settled, firm, and steady. It acquires 
greater depth, breadth, and strength, but becomes less 
acute. The contrast between it and the preexistent state 
is never so noticeable as at the first. Common to all the 
stages of its existence is the fact that the person is not 
inclined to express his sense of forgiveness by saying, in 
definite and positive terms, that he believes his sins are all 
forgiven. Though he might be conscious of its being so, 
it would yet be expressed in partially suppressed, modified, 
and modest language. 

We shall be aided still farther, in determining the genu- 
ineness of a sense of forgiveness, by considering the cir- 
cumstances under which forgiveness originates, and its 
antecedent, instrumental causes. And here we remark, 
that true forgiveness of sin is, in its origin, closely identified 
with, and consequent upon, the passing off* of convictions, 
or the removal of the burden, both of which are equivalent 
to the subsidence of distress on account of sin, whatever 
form it may assume in the mind. We speak not of sense 



274 REMOVAL OF BURDEN 

of forgiveness, but of actual forgiveness. It has been shown 
that these are not, ordinarily, simultaneous ; but that a brief 
state of mental quietude, or indifference and consequent 
alarm, are likely to intervene, — thus affording space for a 
sense of sin to originate in an imperceptible manner, like 
the space between night and morning, in which the morn- 
ing dawns. The circumstances, therefore, in which the 
burden is removed, or convictions subside, will be those in 
which sin is forgiven; and the antecedent causes of the 
one will be the antecedent causes of the other. 

We remark, first, that, so far as the individual is con- 
cerned, the removal of the burden is spontaneous. He 
does not pray for its removal, or desire it, though he does 
desire forgiveness, which will cause it. To all human ap- 
pearance, the burden goes off rather against the person's 
will. The precise expression of his feelings is, that he has 
lost his burden. He regards its removal as a loss, and is 
at first alarmed and grieved on account of it. 

Again : the burden is removed when the sinner is not 
expecting it. If he is not praying for its removal, nor 
desiring it, he is not likely to be looking for it. He cares 
little about his load. He would be willing to carry that 
to his grave. His anxiety is for peace with God. He is 
rather glad to be burdened and distressed, yea, even slain, 
on account of sin, because he believes he so richly deserves 
it. When he becomes conscious that he deserves to suffer 
the full penalty of sin, and is broken and humbled before 
the Divine justice, God ordains that he shall suffer no 
more, but that he shall be relieved, through the sufferings 
of another. In coming to this condition, his mind ap- 
proaches a state of expectancy that he will forever make 
his bed in hell. When Go.d, therefore, in mercy, through 
Jesus Christ, takes" his sufferings away, and gives him 



UNEXPECTED, NOT UNDERSTOOD. 275 

quiet, he is for a brief space at a loss. He may be 
alarmed, and suffer again the most intense distress, until 
the Holy Spirit induces within him the consciousness that 
his sufferings have been laid on Christ, when he beholds, 
by faith, the Saviour, in heavenly innocence and beauty, 
enduring on the cross the full penalty which, through sur- 
prising, unmerited grace, had been already taken from his 
guilty head. Thus it is that the sinner finds himself, ere 
he is scarcely aware, relieved of his burden, and rejoicing 
in Christ, who is bearing it for him on the cross. 

We remark again, that the sinner does not, at the time, 
understand that the burden is being removed. The idea 
of his having lost his burden involves this. When a per- 
son loses something from his possession, he does not be- 
come aware of his loss till after it occurs. So it is with 
the sinner. His attention is not called to the fact that his 
convictions or his burden are being removed, till after 
they are gone, when he has to look about him a little, to 
certify himself whether it is really so. This peculiarity 
arises from these causes : First, the sinner is not expect- 
ing the removal of his burden when it occurs ; secondly, 
it is removed by the Holy Spirit, whose operations are 
never sensibly felt ; and thirdly, the soul is so deeply ab- 
sorbed in the antecedent causes of the removal as not to 
be able to recover itself to the contemplation of it till 
after the event has transpired. The mental exercises have 
acquired such a momentum as to carry the individual 
somewhat by the goal to which he is tending, before he 
is aware. 

Another peculiarity is, that when the removal of the 
burden occurs, and the person's attention is arrested to it, 
he is reluctant to believe it to be the pardon of his sins. 
This is caused, in part, by a feeling of so great unworthi- 



276 A COMMON VIEW. 

ness to have his transgressions blotted out, that he cannot, 
for a little period, believe it possible that so glorious an 
event has taken place. Besides, his previous conception 
of a sense of forgiveness was altogether erroneous; hence, 
when it occurs, it is so unlike his ideal, that he discredits 
it until he learns to view it in its proper light. 

It seems to be a common idea that the cause of the re- 
moval of the burden, and of convictions, is a conscious, 
intelligent looking of the sinner to Christ, when in dis- 
tress, for help. Feeling that he is very sinful, and per- 
haps bowed down under the weight of his guilt, and being 
directed to trust in Christ as willing to save him, he does 
endeavor to cast his soul upon him, and by this means his 
burden or distress is removed. This is, however, a natural 
view of the subject, supported neither by Christian expe- 
rience nor a spiritually enlightened reason. According to 
the testimony of all true Christians, an impressive view of 
Christ as a Saviour is experienced only subsequently to 
the removal of the burden. If its removal is followed by 
simply mental quietude or indifference, and consequent 
alarm, then the view of Christ is only subsequent to this. 
If the removal is followed by these states in so quick suc- 
cession that transport seems to be immediate, the view of 
Christ will seem to be so too. 

This position is sustained by a practical investigation, 
which shows that, in a large proportion of genuine conver- 
sions, no impressive view of Christ is experienced in any 
stage of the work, and, of course, in these the burden 
must have been removed by some other instrumental 
cause. And, moreover, when this view occurs, it is more 
a matter of spiritual consciousness than an act of the un- 
derstanding. The fact that Christ had died on the cross, 
had resided in the understanding lono- before ; but now it 



BURDEN, HOW REMOVED. 277 

sinks down into a living consciousness in the soul, and, 
consequently, is less a matter of intelligence than of in- 
tense, but undefined feeling. Christ is viewed by faith, 
and not by sight. It is the spontaneous enjoyment of a 
new and heavenly life, in union with Jesus Christ. All 
the utterances of the new-born soul are in harmony with 
these positions. Yet as soon as the mental powers come 
again into exercise, the new life, which springs up from 
the heart renewed in Christ, illuminates the understand- 
ing in regard to the excellency of the plan of redemption, 
as it had never been before. The view of Christ which is 
received, in some instances, is one and the same with that 
new and lovely appearance which nature and the Bible 
and Christians assume in other instances. The one is a 
new view of Christ; the other is a new or Christ-like view 
of nature, the Bible, and Christians. 

The instrumental cause of the removal of the burden, 
or of convictions, and, consequently, of forgiveness, is the 
coming of the sinner to the requisite state of submission, 
humiliation, and sorrow. Instantly, when this state is at- 
tained, God forgives. This occurs more frequently in 
prayer, yet also in every variety of circumstances. The 
point which completes the process is sometimes recogniz- 
able in conversion, and sometimes not. It consists of the 
yielding of some object hitherto tenaciously held, or the 
forming of some new resolution which the person had 
been unwilling to make. The objects to be given up are, 
sources of worldly pleasure, attachments, or considerations 
of ambition and pride — in themselves perhaps trifling, but 
constituting with the individual the final test. The reso- 
lutions to be made consist of a determination to perform 
some act involving humiliation or submission. Among 
the Jews in the time of Christ, the final test was likely to 

24 



278 POINTS YIELDED. 

be an acknowledgment that Jesus was the Messiah, and 
willingness to be saved by him. This, however, now, is 
unlikely to be the test, since the name of Christ is univer- 
sally respected by unconverted men. Humiliation and 
submission now are involved rather in a willingness to be 
saved by grace than by Christ. 

One peculiarity attendant upon the giving up of these 
points and the making of these resolutions, is, that the sin- 
ner never understands beforehand what point is to be 
yielded, or what resolution is to be made, in order to bring 
relief. If he obtains relief upon the giving up of just the 
point which he was confident would secure it, then it is 
an indication that the relief is spurious. He may have a 
hard struggle with the object, but he will not recognize 
it as the final test till the struggle is over. The point of 
which he is tenacious is his darling sin, and, consequently, 
is least likely to show itself as being that which must be 
given up. All Christian experience testifies that the sin- 
ner is brought to Christ by a way which he knows not. 
He is not converted as he anticipates. But, if he could 
know beforehand what point yielded, what resolution 
made or act performed, would bring relief, there would 
be nothing mysterious in his conversion. The sinner seeks 
to find out the way to come to Christ, by trying first one 
and then another, till he falls, in humiliation, helplessness, 
and dependence, upon the mercy of God. God seems not 
to enlighten him previously as to the way, lest it should 
not subserve his brokenness of spirit and humiliation. 
Persons often suppose that God does thus show them 
what precise act they must perform in order to obtain 
relief; but this savors of the human, and not the divine. 
That is the natural and false conception of conversion, not 
the spiritual and true. Nor does the person understand 



FINAL TEST. 279 

that the act which constitutes the final test is to bring 
relief while performing it, like a child who finally sub- 
mits to some trifling requirement of the parent, wholly 
unaware that the act stands for universal obedience. He 
is obliged to submit, not knowing whether he shall ever 
be relieved or not. He must resign his soul into the 
hands of God, to be disposed of at his pleasure, according 
to his infinite justice or his sovereign mercy. 

This is not man's natural conception of a sense of for- 
giveness, or of the manner in which it is to be obtained. 
His natural idea of it is, that he is to examine himself 
carefully and thoroughly, discover precisely what his sins 
are, then fully repent of each and all, and as he repents 
receive forgiveness. In such godliness there is no mys- 
tery. The very intelligibleness of it, to an unenlightened 
mind, is conclusive proof of its spurious nature. " God's 
ways are not our ways, nor his thoughts our thoughts." 

LOVE FOR GOD AND CHRIST. 

Love for God and Christ is a characteristic of the regen- 
erate state. But how shall it be determined whether we 
have such love? It is often stated that it is as easy to 
know whether we love God, as to know whether we love 
our earthly friends. A recent writer, of sound reputation, 
remarks that " we need no other method of ascertaining 
the nature of love to God, than the nature of love to 
man." " Seriously considered," he says, " there is precisely 
the same difficulty in conceiving of the nature of love to 
man, that there is in conceiving of the nature of love to 
God." "You may as easily know what it is to love 
God, therefore, as what it is to love your friends." These 
statements have only a seeming basis of truth. It is ac- 



280 GENUINE LOVE. 

knowleclged that if a man love his friends, or any earthly 
pleasure as he ought, he would possess an affection kin- 
dred to genuine love for God and Christ. But that would 
be a spiritual affection. There is a love, both to God and 
man, that is natural, and one that is spiritual. The natu- 
ral is depraved and false, the spiritual alone good and true. 
It is impossible, therefore, that man's depraved love for his 
friends should reflect the nature of holy love for God. It 
cannot even reflect holy love for his friends. Let the pa- 
rent be converted, and he will feel that he never before 
loved his children, or nature, or anything else in the proper 
manner. 1 

Between man's natural and spiritual love for God, and 
his natural and spiritual love for man, there is a parallel, — 
the latter being the sanctification, or the spiritual engraft- 
ment of the former. But between them, also, the distinc- 
tion is as vital as between life and death. The uncon- 
verted man, therefore, can have no conception of his love 
for God by his love for his friends ; and the converted man 
can no more easily decide whether he loves his friends in 
a spiritual manner, than whether he loves God thus. How, 
then, is true spiritual love for God and Christ to be distin- 
guished ? We answer, that, like other gracious exercises, 
it is to be known by the peculiarities attendant upon its 
existence. 

1 The parent's natural love for his child is depraved and false, because 
he does not love the child as it is reasonable he should. God requires 
that whatever Ave do, whether we eat or drink, we should do all to his 
glory. Hence we should love our children for his glory. This is reason- 
able, because he gives us our children, stamped with his image, to remind 
us of him and make us love him for the gift. But if we love him for the 
gift, regardless of the giver, he will be angry with us. And the more we 
love the gift, without loving him, the more jealous will he have cause to 
be that we do not love him at all. If a child love his toy more than he 
loves the parent who gave it, will not the parent be offended? 



ITS PECULIARITIES. 281 

We shall speak of love to God and Christ promiscu- 
ously, according to convenience, inasmuch as he who loves 
the one will love the other also. 

First, we shall notice the peculiarities attendant upon 
the manner in which true love for God and Christ origi- 
nates. And we remark, that it arises not from any direct 
effort to produce it, but is spontaneous. True love is 
not originally produced by contemplating the character of 
Christ, and what he has done and suffered, when this is 
done for the purpose of creating it. Contemplation serves 
to revive love where it has already existed, but cannot pro- 
duce it. An unconverted person may take a selfish pleas- 
ure in thinking that Christ has died for his salvation, which 
is liable to be mistaken for love. He is glad an atonement 
has been made, but has no enlightened view of his own ill- 
desert, or of the condescending and loving spirit in which 
the cross was endured for his salvation. 

This is the natural conception of love for Christ. But 
true love, which is produced by the Holy Spirit, is, so far 
as man is concerned, spontaneous. The individual is not 
sensible that any particular instrumentalities have pro- 
duced it. He never conceives that his love arose from 
his examination of the atonement, and his discovery of 
the obligations he is under to Christ. The first love of 
the new-born soul springs up independently of these 
contemplations. He is delighted with the character of 
Christ, yet, scarcely knowing why. This is true to nature. 
All true love gushes up spontaneously. That is false 
which is gotten up by an effort, or which is based only 
upon a sense of indebtedness and obligations. "We may 
have a sense of indebtedness and obligation, without love, 
or any appreciation of the true spirit in which the favors 
were bestowed. 

24* 



282 ORIGIN OF TRUE LOVE. 

Sometimes persons seek to exercise love in a certain 
direction, because their interest so inclines them. But 
the result is spurious. True love will not be forced into 
exercise. So, if an individual seeks to love Christ merely 
because he knows it will be for his interest, his love will 
be only imaginary. Or, if he seeks to love him simply 
because he knows he ought to love him, the result will be 
similar. Men generally know they ought to love God, but 
they do not do it. If I do not love, no sense of duty can 
make me love ; and if I do love, no sense of duty can make 
me cease to love. Love does not consult duty. 

True love for God and Christ originates in a change of 
heart, induced by the Holy Spirit, who produces it only in 
harmony with reason, duty, and interest. The individual 
is brought into a state of reconciliation with God, and 
then love springs up spontaneously. He sees his obliga- 
tions and interests, and the guilt of not loving, and yet 
loves independently. 

Nor is the person conscious of the commencement of 
his love. He finds himself, almost before he is aware of 
it, in a loving state, — not realizing that he is about to 
love, or is beginning to love. He is absorbed in the pro- 
cess which is about to bring him into this state, and he 
cannot anticipate its results till the process is passed. 

It may be asked, if we ought not to make an effort to 
love Christ, and pray for an increase of love. We ought 
rather to seek to come into a state of harmony and peace 
with him, when we can but love him. When the Chris- 
tian prays for an increase of his love, the significance of 
his prayer is that he may be brought to a view of his sin- 
fulness, to see the real nature of what Christ has done, in 
order that, in view of these, his heart may be affected with 
love. The Holy Spirit produces love in no unnatural way. 



ITS PECULIARITIES. 283 

It is only by effecting such harmony, or affinity, between 
the soul and the object, that love will arise spontaneously. 

Next we shall speak of the peculiarities of this love 
itself. The first is, that he who possesses love to Christ, 
will feel that he does not love him so much or so deeply 
as he ought. He will honestly declare that he knows he 
does not do so. If a man thinks he does love Christ as 
he ought, it is evident that he has no conception how he 
ought to love him. The natural man supposes the Chris- 
tian feels that he has abundant love for Christ. Such a 
feeling would not be legitimate. No one can love Christ 
who has not some correct view of the value of salvation. 
And he who has such a view must regard his love, how- 
ever great, as being exceedingly small, scarcely worth the 
name. The Christian's estimation of his love is low, be- 
cause his standard is so high. 

Where true love exists, the individual will feel that 
other Christians have more love for Christ than he. He 
esteems others better than himself. If he is told that they 
view themselves as he views himself, he cannot conceive it 
to be so. He is confident that they have more love than 
he, and that they estimate it more highly. This is legiti- 
mate, since the Holy Spirit enlightens as to our own hearts, 
and not the hearts of others. 

Another peculiarity is a disposition on the part of the 
individual to keep to himself the feeling that his love for 
Christ is so small. He carries about with him a deep 
conviction of the meanness of his love, regretting it and 
mourning over it, but scarcely ever divulging the feeling 
to others. This is because he feels mortified and guilty on 
account of it. 

But it may be asked if the Christian is necessarily 
deceived as to the amount of love he possesses. We 



284 LOVE GIVES NO REASONS. 

answer, that probably he never widerestimates his love, 
except in some morbid and unhealthy state. In his best 
estate he has the lowest estimate of it; but even then, he 
reckons it higher than it is reckoned by his Saviour. Yet, 
after all, that is a state in which he delights. If his love 
were put to the test in that condition, it would be found to 
be stronger than in any other. The Christian should infer 
that when he has that feeling he is in his best condition. 
Indeed, he values his love more highly when he thinks he 
has little, than when he thinks he has much. It is a state 
parallel to that indicated by Paul's paradox, " When I am 
weak, then am I strong." When he has little love, then 
has he much. He loves Christ because Christ's love is so 
much greater than his own. "We love him because he 
first loved us." 

Finally, we remark, that he who loves Christ will not 
have the reasons why he loves him before his mind in defi- 
nite form. His love will be emphatically an exercise of the 
heart. First-love especially exists without giving reasons. 
It is a matter of consciousness, rather than of the under- 
standing. True love for Christ is more an undefined affec- 
tion for him than a rejoicing because he has performed 
certain acts for our advantage. Affection for Christ must 
be distinguished from mere intellectual views of his char- 
acter and office. These may foster affection, but cannot 
produce it. One who truly loves Christ, will appreciate 
the reasons why he should love him ; but his love will 
be independent of them. He will love him because he 
seems lovely. That is all the reason love is necessarily 
required to give of itself. 

Again : true love involves gratitude to Christ, which is 
also a characteristic of the regenerate state, and marked 
by similar peculiarities. If a man has gratitude to Christ, 



GRATITUDE — HAPPINESS. 285 

he will feel that it is very small. He will call it nothing, 
and be pained and mortified on the account. Sometimes, 
indeed, a person declares he has but little gratitude, when 
the object is to indicate how much Christ has done for 
him, on account of his superior desert. He looks upon 
his gifts as tokens of esteem. With the true Christian it 
is not so. He feels that his gratitude for the infinite and 
undeserved favors of Christ is not worth the name. He 
cannot exercise it as he ought. The reason is, he has fixed 
his standard of gratitude so high, that what he has appears 
as nothing. This is true to nature. Expressions of grati- 
tude become less fluent and more suppressed, according to 
the depth and strength of the feeling. 

HAPPINESS. 

Genuine happiness is a characteristic of the regenerate 
state. But, since there are various kinds of happiness, the 
question is, How shall the true be known? This is often 
answered by saying that the Christian has a happiness 
which the world knows not of. But this is not sufficient, 
since the deceived professor and the professors of false 
religion declare the same. Nor can it be determined by 
the fact that the source of one's happiness is changed, 
since the sources of false happiness are various; nor by 
the fact that whereas he once took pleasure in worldly 
things, he now takes delight in the things of religion; 
since there is a false delight in these, as unlike the truly 
spiritual as is the meanest pleasure of the world. 

We must, therefore, seek for some more external and 
tangible marks, by which spiritual happiness may be dis- 
tinguished. The first. is, that the truly regenerate man, 
though conscious at times of possessing real haj^piness, 



286 TRUE HAPPINESS NOT PEPtFECT. 

will yet feel that he does not possess it to such a degree 
as he ought ; and sometimes, that he does not possess it 
sufficiently to warrant his thinking himself a Christian. 
He does not feel that his cup of spiritual joy is full. 
The Christian may feel that his happiness is complete, 
when, in the glow of his first love, or when greatly re- 
vived, or after having some peculiar discipline or experi- 
ence. But this is not his ordinary state of mind. When 
a professing Christian states that his religion makes him 
perfectly happy, and does it not as the outburst of feeling, 
but in a deliberate manner, as if perfect happiness in re- 
ligion were easy to be attained, and wonders why the 
religion of others does not make them as happy as he, 
it is to be feared that his conceptions of what Christian 
happiness is are false. 

The private experience of most true Christians will 
accord with these positions. Each one will acknowledge 
that he does not enjoy so much as he knows he might, 
or as it is his privilege to enjoy; and at the same time 
will consider his case as peculiar. He is specially imper- 
fect. His short-coming furnishes good reason why his 
cup is not full, though he does not doubt that others 
live so as to feel that their happiness is complete. 

The explanation of this feeling is obvious. Man's true 
happiness consists in the exercise of love. He is preemi- 
nently a loving being, made in the image of Cod, who is 
love. But by sin man's love has become perverted, and his 
happiness is lost. Christ came that his sin might be for- 
given, and his love and happiness restored. In proportion, 
therefore, as he has a sense of forgiveness, will his love and 
happiness be reinstated. But it has been shown that the 
true Christian is conscious that he never attains so great a 
sense of his sin, or of forgiveness, as the occasion requires ; 



NOT UNIFORM. 287 

so that he comes correspondingly short in his love and 
happiness. Hence, if an individual feels that his cup of 
religious happiness is full, it indicates a want of enlight- 
enment as to his sinful nature. 

Another peculiarity attendant upon true Christian hap- 
piness is, that it is not uniformly the same. It is as great a 
mistake to suppose that the Christian is uniformly happy, 
as it is to suppose that the unchristian man is ever so. 
Almost every Christian has his hours, and perhaps days 
and weeks, of spiritual darkness and gloom: he has at 
least some apprehension, by experience, of what these 
things are. 

These seasons are not to be sought, for they are the 
hidings of God's countenance, denoting that he is angry 
on account of still remaining sin. They should therefore 
alarm the Christian. But if he has never experienced them, 
and has professed religion long, he should be alarmed infi- 
nitely more, lest he never knew the grace of God. Where 
is the child that has not at some time felt the parent's 
frown? So it is spiritually. "Whom the Father loveth 
he chasteneth, and scourgeth every son whom he receiv- 
eth." "If ye be without chastisement, whereof all are 
partakers, then are ye bastards and not sons." 

This peculiar experience belongs to the true Chris- 
tian. The unchristian professor never complains of sea- 
sons of great gloom. He never mourns over clouds, and 
the hidings of God's countenance. His spiritual heavens 
are so dark, that the blackest cloud between himself and 
God cannot cast the slightest shade upon his path. Light 
is necessary to make clouds visible ; and there is no man 
who has seen the light that has not also seen clouds. The 
Christian can and may have seasons of darkness, but the 
unchristian man never does or can have seasons of light. 



288 TRUE HAPPINESS SPONTANEOUS. 

If spiritual darkness is painful, it shows that the person is 
not blind. That the Christian should experience seasons 
of darkness and gloom while he is but partially sanctified, 
is* legitimate. A view of sinfulness and short-coming is 
doubtless designed to make him unhappy, and so stir him 
up to a return to peace with God. At all events, this is 
its natural effect upon the truly pious heart. 

Another peculiarity of true Christian happiness pertains 
to the manner in which it is obtained, or recovered when 
lost. And we remark, that it is never obtained by efforts 
put forth for the purpose of securing it. True happiness 
flows in like a river upon the footsteps of him wiio walks 
in the path of duty. If a person prays expressly for hap- 
piness, then what he obtains will be false and delusive, 
like the happiness of the world. If he prays for a broken 
heart on account of sin, and reconciliation with God, and 
obtains them, then peace which the world knows not of 
will come of its own accord. 

Hence true happiness is obtained and recovered by the 
Christian when he is not looking for it. It flows spontane- 
ously into his soul while he is adjusting his case with God. 
When he has once submitted to the divine terms, he finds, 
to his surprise, that he has peace which passeth understand- 
ing. It follows, therefore, that though a sinner may be 
awakened to an effort to become a Christian by the desire 
to be happy, yet, before the end can be realized, that mo- 
tive must retire. If it retains its ascendency, or occupies 
any considerable place in the mind up to the point of 
obtaining happiness, it is not true. Just here many souls 
are deluded by the device of Satan, and taken captive at 
his will. To be happy forever, is the designed end of 
man's being ; but it is attained only when it comes as a 



ORIGIN IMPERCEPTIBLE. 289 

consequence of his relation to his Maker being restored to 
its original uprightness. 

The laws which regulate the Christian's seasons of dark- 
ness and gloom, are the same with those which govern the 
production of his original peace with God. These are not 
removed by efforts put forth for this purpose, but depart 
spontaneously, as a consequence of renewed repentance 
and return to God. If seasons of darkness and gloom are 
removed by efforts put forth, or prayer offered to that 
effect, without any change in the individual's relation to 
God, they are not such as are experienced by the true 
believer. 

From this it follows, that another peculiarity of true 
happiness is, that the Christian is not sensible of its origin. 
He is not sensible that his happiness is produced by his 
belief that he has been converted, — that his sins are for- 
given, or his salvation secured. The true convert is gen- 
erally happy before he believes he is converted, or forgiven. 
He cannot describe his happiness ; and, at the first, he does 
not need or care to understand its causes. All true Chris- 
tian experience will respond to this statement. If the 
young convert is asked what makes him happy, his answer 
is, "I do not know; but I am happy." That is all he 
knows, and just then it is enough for him to know. 

Here is a test which every Christian should apply to 
himself: " Was my happiness originated by the belief that 
my sins were forgiven, or that I had found the Saviour?" 
If so, it must be false. The true Christian's happiness is 
independent of that belief. The young convert will be 
happy whether he believes his sins are forgiven or not. 
When he first begins to be happy, if asked whether he 
thinks himself a Christian, he sometimes answers nega- 
tively, and sometimes doubtfully. 

25 



290 A HAPPY DISPOSITION. 

This is peculiar. The most highly cultivated, but spirit- 
ually unenlightened reason, would dictate that the Chris- 
tian should be able to assign the cause of his happiness. 
Hence the self-deceived person ascribes it to his belief 
that he is converted, or that his sins have been forgiven, 
which may promote true happiness, but not originate it. 

The question may arise whether some persons may not 
have a disposition naturally so hopeful as to prevent their 
ever experiencing seasons of darkness and gloom. It has 
already been stated that, in this respect, the Christian will 
correspond perfectly with the man. The same varieties 
of cheerfulness and sadness will be found in the one as 
in the other. The Christian will, so far as he is spiritual, 
be as he was originally constituted. He will bear such 
fruits, in variety and form, as he would have borne if he 
had not fallen. 

The regenerate character has the same freedom of 
development that belongs to the unregenerate. This is 
often misunderstood, and greatly abused. The fact that a 
professing Christian has naturally a cheerful disposition, is 
made an apology for his never feeling that he has occasion 
to mourn over his sinful character. Oftentimes what 
should be ascribed to spiritual blindness and self-right- 
eousness, is ascribed to natural temperament. We are 
willing to accord to the Christian the same proportion of 
hopefulness and cheerfulness, spiritually, that he has natu- 
rally, but no greater. Where is the person of a disposition 
so hopeful as never to feel sad or disheartened? But 
many professing Christians claim never to have any spirit- 
ual sadness, discouragement, or gloom. If the man can be 
found who is not capable, naturally, of feeling sad when 
real occasion for it exists, this would be a sound reason why 
he, as a Christian, should never experience spiritual sadness. 



ENJOYMENT OF PRAYER. 291 

Every Christian has more or less of sinfulness and short- 
comings, which deserve to be lamented ; and we can con- 
ceive of no constitutional reason why he should not see 
and deplore them. The fact that a man has naturally a 
hopeful temperament, is no guarantee against his ever 
experiencing the hiding of God's countenance. It will 
lead him to dwell chiefly upon the cheering aspects of 
religion ; but, if it precludes all penitence, then he is at 
least exercising the graces of the gospel in a dispropor- 
tionate manner, and is wanting in that sense of the divine 
forgiveness, of which every Christian stands in absolute 
need. "We cannot conceive that any man can be consti- 
tuted so differently from other men, as to be able to enjoy, 
constantly, the sweet peace of forgiveness, without ever 
feeling the pangs of sorrow and guilt. We have reason to 
fear lest the sentiment that some professing Christians are 
never subject to darkness and gloom, on account of the 
hopefulness of their natural temperament, is a device of 
Satan to hide from their view the truth that it is to be as- 
cribed not to their temperament, but to their self-righteous 
disposition. 



ENJOYMENT OP PRATER. 

Closely allied to Christian happiness is the enjoyment 
of prayer, which is a characteristic of the regenerate state. 
The unregenerate man never really enjoys communion 
with God. He has what he calls happiness in prayer; but 
it is as corrupt and false as everything that proceeds from 
the natural heart. God never relaxes his anger with the 
impenitent sinner long enough to give him a moment of 
true happiness in communing with him. 

The first peculiarity of true enjoyment of prayer, is, that 



292 TRUE ENJOYMENT VARIES. 

he who possesses it will feel that he does not have so 
much as he ought, and will be grieved on the account. 
He who feels that he has as much enjoyment in prayer as 
he ought, does not know what true enjoyment is. Enjoy- 
ment of prayer is unlimited in its nature, and experience is 
necessary to make one feel his ignorance. 

Another peculiarity is, that true enjoyment of prayer is 
ii ot at all times alike. The true Christian, especially in 
the early part of his Christian life, finds his communion 
with God much more sweet at some times than at others. 
He has his peculiarly precious seasons in prayer, and also 
his peculiarly dark and gloomy ones. This fact that he 
does not sometimes enjoy prayer, but finds it an exceed- 
ingly unwelcome task to pray, which is such an occasion 
of doubt, grief, and fear to the young Christian, is one of 
the surest sio-ns that he is in a regenerate state. The fact 
that he sometimes almost believes that he does not love to 
pray, and distrusts the genuineness of his piety on account 
of it, is an unmistakable indication that he knows what the 
true enjoyment of prayer is. No man has ever seen the 
sun shine who has not also seen a shadow. If he can dis- 
cern a shadow, it is evidence that he is not blind. If a 
dark day is painful to him, it is certain that he knows 
what a bright one is. A conscious want of enjoyment in 
prayer, which causes great grief, is by no means the pro- 
duct of the Holy Spirit, but the result of human infirmity. 
It is not to be sought, but lamented ; and yet it may be 
regarded with favor, as a symptom that the person is in a 
Christian state. What more gratifying indication have 
we of a musical ear, than the fact that the individual some- 
times hears discords; or of a delicate ear, than that dis- 
cords are painful ? What music is there in his soul who 
declares that he enjoys all music, and all alike? 



NO SUCCESS IN PRAYER. 293 

This varied experience in the enjoyment of prayer be- 
longs to the true Christian. The false professor is not 
troubled with seasons of great gloom in prayer, since he 
has never had a season of light. He believes he always 
enjoys prayer, because he never enjoys it at all. He is 
contented to be in the vale, because he was never on the 
mount. Blaise Pascal says, " Who mourns that he is not 
a king, but a king dethroned?" So it is spiritually. 
Who mourns his want of access to the throne of grace, but 
he who has once been there? If the false professor should 
once truly enjoy communion with God, he would call the 
happiness he now has real misery. The Christian's varia- 
tion in enjoyment of prayer, arises from the fact, that his 
spiritual life, like all life, is more full, fresh, and strong at 
one time than at another. On account of the vitality of 
his prayer, it is sensitive to surrounding influences. 

Kindred to want of enjoyment is the feeling which the 
true Christian often has that he meets with no success in 
praying. He has no access to God. The heavens are 
brass. His prayers do not rise above his head. It seems 
to him of no use to pray. He has no inclination; it is 
hard work. These are peculiarities attendant upon the 
praying of the true Christian. The false professor has no 
such trials. To him all is clear and easy. He has no such 
conceptions of what it is for fallen man to commune with 
his Maker, as to make him timid in view of the undertak- 
ing. He feels quite adequate to it, and thinks he accom- 
plishes it very successfully. But the humility, sense of un- 
worthiness, and helplessness of the real Christian, prevent 
all such self-complacence. They make him feel that for 
sinful man to move God by his requests, is no trifling under- 
taking. His sense of the greatness of it, and his unfitness 
for it, sometimes cause him to approach his Maker with 

25* 



294 TRUE PRAYER SUBMISSIVE. 

such fear, trembling, and self-distrust, that he cannot believe 
his prayers are heard. 

The true Christian's feeling that God hears and will an- 
swer his prayer, does not assume that definite form and 
confident tone which are common to the prayers of false 
Christians. It is more a matter of faith than of sight, or 
sense, or absolute knowledge. The true spirit of prayer 
does not incline the offerer to declare confidently that he 
believes he shall have the precise object prayed for, and in 
the particular manner desired. Nor does it incline him to 
take to himself the credit of having secured the object by 
means of his prayer, even when it seems to have been 
granted. True prayer presents its requests to God with 
earnestness and yet submission. The suppliant is not a 
wilful pleader. He submits his petition, saying, " Not my 
will, O God, but thine be done ! " He who has truly gained 
a blessing from God by prayer, will be modest in expressing 
his belief that his prayer secured it. 

DOUBTS. 

Every true Christian does at some time have doubts, and 
fears lest he may be in a state of self-deception. If one 
can determine that he has ever had a really spiritual doubt 
of his acceptance with God, it is a sign that he is a Chris- 
tian. It is not asserted that doubts are to be desired, or 
that they are the fruit of the Spirit, or that they ought to 
exist : it is only meant that they are incident to the Chris- 
tian state, and when found, are signs of a regenerate con- 
dition. Doubtless the Christian may, in process of time, 
outgrow them ; or, by a certain kind of discipline or expe- 
rience, become freed from them. Nor do we deny that 
he ought to do so ; yet observation teaches that they are 



SOURCE OF DOUBTS. 295 

universally experienced at some period in the Christian 
life. 1 

A truly Christian doubt arises from a partly sanctified 
and partly un sanctified condition. Want of sanctification 
nirnishes the occasion for doubt, and sanctification causes 
the occasion to be perceived and felt. 

But why should not the Christian constantly doubt his 
acceptance with God, since he is constantly in a state of 
partial sanctification ? This is because his mind is directed 
more to a contemplation of his sinfulness, and less to Christ 
and the divine forgiveness, at one time than at another. 
He is also more under the influence of his sinful propensi- 
ties at one time than at another. Occasional indulgence in 
certain definite and known sins, which produces a sense of 
guilt and grief, leads him to fear that he may not be a true 
child of God. Having a greater amount of illumination at 
some times than at others, contributes to the same effect. 
This is evident from the fact, that, in times of revival, when 
Christians begin to be awakened to a sense of coldness and 
inactivity, then they begin to doubt. Self-examination, 
under the influence of the Holy Spirit, always produces 
this effect at the first, and then reacts into a strengthening 
of the believer's hope. 

A view of remaining sinfulness very uniformly produces 
doubts in the early part of the Christian life. The young 
convert is surprised and alarmed at the discovery that he 
is still sinful. His previous conceptions were that, when he 
became a Christian, he should feel free from sin, guilt, and 
self-condemnation. "When, therefore, he begins to experi- 
ence the contrary, it produces serious doubts of his con- 
version. 

1 Many apparent exceptions to this remark are originally cases of unrec- 
ognized regeneration. See Part I. 



296 DOUBTING DISPOSITIONS. 

The Christian's doubts, though kindred in some respects, 
and produced in part by similar causes, are yet to be dis- 
tinguished from his occasional seasons of darkness and 
gloom. He may have darkness, and yet not seriously 
doubt his regenerate condition ; as he may have strong 
doubts and fears, and not feel that he is in darkness. His 
darkness is produced by his sinfulness; his doubts and fears, 
by a view of it. So far as the individual's observation is 
concerned, his seasons of darkness and gloom are, to a 
greater extent, spontaneous. He cannot give the reasons 
why he has them ; but he can give his reasons why he 
doubts. The latter are connected more with reflection ; 
while both depend, in great part, for the variety of their 
form and strength, on the natural temperament. 

Some persons are of a doubting disposition. They doubt 
everything; and, of course, doubt their being Christians, 
let the evidence be what it may. Others are very hopeful 
at some times, and very doubtful at others. But we cannot 
conceive of a disposition such as to be incapable of doubt- 
ing sincerely, where occasion to doubt is manifest. Every 
true Christian must necessarily see that in his character 
which is not becoming a child of God ; and there is no 
reason why it should not produce the fear lest he may be 
deceived. If occasional doubts are incident to the Chris- 
tian character, arising naturally from its very structure, 
no constitutional peculiarity can prevent them, but only 
modify their strength and form. 

It may be asked, Why should the Christian doubt his 
conversion, because of his sinfulness, when he knows 
that this is common to the renewed character ? We an- 
swer : this is one of the peculiarities of spiritual doubts. 
They have a singular vitality, which distinguishes them 
from those that are false. The natural man would expect 



297 



that the Christian's review of his original experience, his 
knowledge that all Christians have remaining sinfulness, 
and that he does not expect to be free from sin in this 
world, combined with his conscious enjoyment of prayer, 
his love for Christ, and other evidences, would at once dis- 
pel whatever doubts might chance to arise, if it did not pre- 
vent them. This, however, does not assuage the Christian's 
pain and grief on account of sin, or prevent them from 
having the natural effect to produce the fear of self-decep- 
tion. The fact that the question of his having been born 
again has been repeatedly settled upon a satisfactory basis, 
his belief that Christ shall lose none that have been 
given to him, and even his knowledge that just such doubts 
as he now has are signs of a gracious state, have no power 
to dispel them, or relax their grasp upon his inward life. 
These doubts and fears are a vital injury of the Christian's 
lively hope, which can be repaired only by the resuscitation 
of its life-principle. The application of certain considera- 
tions may serve to foster the revival of it, but they have no 
power to remove a genuine doubt. 

This leads us to remark, as another peculiarity of the 
true Christian's doubts, that they are not under his control. 
He has no power to produce, and none to remove them. 
He may pray for the forgiveness of the sin which occasions 
them, but he can no more cast them off, than he can con- 
trol his forgiveness. The removal of the true Christian's 
doubts is spontaneous. He does not know beforehand 
what considerations will effect it; nor is he, at the time, 
conscious that they are being removed. Under the influ- 
ences of the Holy Spirit, he is occupied in being brought 
into a state which involves their removal, when, ere he is 
aware, he finds they are gone. He does not know what 
means will remove them, because, while doubting, he has 



298 FAITH ANALYZED. 

no faith that they will ever be removed. That would de- 
stroy their genuineness. The natural man supposes the 
Christian removes his doubts by examining, and ascertain- 
ing that there is no just ground for them, when he doubts 
no more ; or he supposes they are removed by praying for 
their removal. But this would involve no change in the 
believer's condition, and no reason why he should doubt 
less than before. If the cause of the Christian's doubts is 
his departure from Christ, he should continue to doubt till 
he returns. 

FAITH. 

The next characteristic of a regenerate state is, the exer- 
cise of faith. This is a Christian grace, whose existence is 
most difficult of all to be determined. The Scriptures rep- 
resent faith as being of a twofold nature, consisting of be- 
lief and love. "If thou shalt confess with thy mouth the 
Lord Jesus, and shalt believe in thine heart that God hath 
raised him from the dead, thou shalt be saved." "For 
with the heart man believeth unto righteousness." Philip 
said to the. eunuch, " If thou believest with all thine 
heart, thou mayest." Faith is a loving belief in God and 
Christ, and all their attributes and acts. We may have be- 
lief without love, or, possibly, love without belief; but not 
faith without both. A condition of faith, therefore, is that 
resulting from the combined conditions of love and belief. 
This resultant condition has its own peculiarities, and re- 
quires a distinct description. It is like the chemical union of 
two substances which produces a compound unlike either. 

One who is in a state of faith, has supreme love for God, 
and perfect confidence in all his declarations. He loves 
and believes, but his love controls. He loves God so well, 



ITS ORIGIN. 299 

that he can believe nothing prejudicial to him. He loves 
so strongly what God wills, that he can will nothing differ- 
ent. Hence he is. in perfect harmony with the mind of 
God and his eternal purposes. 

This faith is spiritual and true. The natural and false is 
composed of belief combined with a natural and false love. 
We shall notice, first, some of the peculiarities attendant 
upon the origination of genuine faith. We remark, first, that 
it does not originate, according to man's natural conception 
of it, from effort put forth for the purpose of producing 
it. This cannot be, since love which is not thus produced 
is so prominent an element in it. Genuine faith does not 
arise from desire accompanied with belief. We may desire 
and believe in things which are not according to the will 
of God. It is impossible that a person should have true 
faith in the fulfilment of any desire, however good, if its 
fulfilment is not according to God's eternal purpose. It 
does not matter that, in the person's judgment, there is 
necessity for the object desired. The judgment of God 
may be different. The spiritual mode of obtaining faith, 
therefore, is not to ask for it directly, but to ask for har- 
mony with God's desires and eternal purposes, in which 
state faith can but exist. The meaning of the prayer, 
"Lord, increase our faith," is, "Lord, increase our confi- 
dence in thy word, and desire for the accomplishment of thy 
will;" and not, "Lord, increase our confidence that thou 
wilt do what we judge most necessary and desirable." 

From this it follows that true faith does not originate in 
any sensible manner. A person who is coming into a state 
of faith, does not take cognizance of the fact. His powers 
are all absorbed in being brought into submission to the 
will of God, and desire for its accomplishment, and he can 
stop to consider naught else. 



800 PECULIARITIES OF FAITH. 

We shall next mention some of the peculiarities attend- 
ant upon the exercise of faith. First, we remark, that if one 
is in the exercise of genuine faith, he will not speak freely 
of it. He will be too deeply engaged in the exercise itself 
to talk about it. When a person has real faith that some 
desire is about to be granted, he will not be likely to an- 
nounce the fact. This would interrupt, if not destroy, his 
faith. He would be so absorbed in the exercise that he 
probably would not think or care to proclaim it. This is 
natural. In proportion as a person is deeply absorbed in 
any mental exercise, are his observations concerning it 
diminished. When, therefore, a man is in exercise of such 
faith in God as will gain the blessing, he will be like to 
give attention to nothing else, — especially will he not be 
diverted to so unimportant a matter as that of announcing 
beforehand that he was about to receive a blessing. 

One who is exercising faith, is in a state of profound hu- 
mility. He is destitute of self-complacence, and pervaded 
with a sense of his ill-desert of the blessing sought, and of 
the justice of God, should he withhold it. This will check 
his declaration of the belief that he is about to receive it. 
Even when the blessing has been granted, he has little in- 
clination to take to himself the credit of having obtained 
it by his faith. He feels himself too unworthy, and too 
dependent upon God. He regards the blessing as a perfect 
gratuity, and is as grateful as if he had done nothing to 
obtain it. In his deep humility and gratitude, the thought 
scarcely enters his mind that his faith was instrumental of 
the blessing. If he speaks of it, it is only as duty requires, 
and with modesty and reluctance. It is not uncommon to 
hear professing Christians relate, with an air of self-com- 
placence, the remarkable answers to prayer which they 
have received. But it is difficult to conceive how God can 



HUMILITY. 301 

regard with favor such a spirit. There is no boasting, and 
no self-gratulation, in the prayer of faith. 

Another peculiarity attendant upon genuine faith is, the 
feeling, on the part of him who has it, that his faith is very 
weak and small. His conception of what it is to have faith, 
will be such that he will hardly dare to think he possesses 
it at all. If any one feels that he has great faith, it is indic- 
ative that his idea of true faith is very imperfect. 

HUMILITY. 

Another characteristic of the regenerate state, which 
deserves a passing notice, is humility. True humility is a 
sign of regeneration. This grace has artful counterfeits. 
False humility is real pride. The true is distinguished 
from the false by certain peculiarities. And first, we ob- 
serve, that he who is truly humble, does not make great 
pretensions to humility. He does not think he is so hum- 
ble as he ought to be. He does not speak of his humility ; 
he makes no effort to appear to possess it, and is not de- 
sirous of being credited for it. He is not so anxious to 
appear pious, as to be so. It is duty and love for Christ, 
not true humility, that makes one desire to profess religion. 
True humility produces a willingness to do what duty re- 
quires; while false humility, or pride, makes one unduly for- 
ward. True humility always involves in its production a 
mental struggle ; false humility, seldom. The one makes 
a person willing to hear what would otherwise be a cross ; 
the other takes the cross away. True humility has to en- 
counter pride ; false humility is in the direction of it. The 
one costs a sacrifice of natural feeling; the other is a grat- 
ification of it, while both may lead to the same external 

26 



302 OUTWARD LIFE. 

action. True humility originates in a breaking of soul ; 
false humility, at most, in a counterfeit of it. 

We have thus endeavored to exhibit the peculiarities of 
the various features of the truly regenerate character. 
These same peculiarities also flow out into all the outward 
life ; and it is by these that it is to be distinguished, so far 
as judgment is to be based upon the external living. They 
will be less prominent in the outward life, in proportion as 
it is remote from its inward source. The true believer, and 
one who is self-deceived, will differ less in the outward ap- 
pearance than in their real spirit. Nothing, in the general 
course of a person's external living, will serve as an unmis- 
takable sign that he has been born again, except so far as 
it is penetrated with the peculiar spirit of the regenerate 
man. It is by this peculiarity, in great part at least, that the 
good works of the true Christian are to be distinguished 
from those of the false. However conscious he may be 
that he is endeavoring to do the will of God, he will yet 
feel that his good works are nothing — that he is, after all, 
an unprofitable servant. He can hardly see that he has 
ever done anything that deserves to be called a sacrifice for 
Christ. However much he may have endured for him, he 
takes to himself no credit. It is to him as nothing. 

It may be said that eminent godliness will control the 
outward life, and show itself in the general course of living. 
This is admitted ; though it must be remembered that we 
are not discussing the signs of eminent godliness, but sim- 
ply of a regenerate state. It has been said that when the 
inward spirit is changed, it will modify even the manner in 
which one bows in prayer, his tones of voice, and so the 
outward forms of his religious acts. But, while peculiar- 
ities may and will be manifested legitimately in outward 
forms, yet the inward life, for want of sufficient strength, 



HOW VIEWED. 303 

may not always throw its spirit out so far, or with such 
force as to make its impress upon the external action. Re- 
generation may not even control the facts of the outward 
history as it ought. Moral uprightness and religious ex- 
actness in form, are not, necessarily, signs of a gracious 
state. No inference from these can be drawn in favor of a 
change of heart, except by the peculiar spirit which per- 
vades them. 



DIVISION THIRD. 



GENERAL PRINCIPLE APPLIED TO THE RECOGNITION OF 
REGENERATION BY OTHERS. 



CHAPTER I. 

How can a regenerate person be certified of the regen- 
erate state of others? The general basis on which this 
question is to be answered, has been laid down in the fore- 
going pages. The means by which we are to determine 
our own regenerate condition, and that of others, must, to 
a greater or less extent, be the same. We can have but 
one set of phenomena to examine in either case, and but 
one class of principles by which to judge them. The 
general principle which has been laid down to guide us 
throughout the investigation, is, that the regenerate char- 
acter is peculiar, distinct from all other ; and by its pecu- 
liarities and distinctiveness it is to be known. Its pecu- 
liarities have been exhibited. The only question which 
remains is, Has the Christian the means or ability of dis- 
covering them as they exist in others? Can he determine 
their existence in others to a similar degree of certainty 
with which he can determine their existence in himself? 
or, Can he do it at all? 

It may be said that the Scriptures have given one simple 
rule, by which we are to be guided : " By their fruits ye 
shall know them." It lias already been shown that this 
passage signifies that the religious character is to be 



CHRISTIANS KNOW EACH OTHER. 305 

known by the hind of its fruits. Our Saviour is show- 
ing the disciples how to distinguish between true and false 
religious teachers. The implication is, that they could not 
be known by the external aspect of their fruits, because 
religious teachers would come clothed like the true sheep 
of Christ's flock, while inwardly they would be ravening 
wolves. Since the fruits, therefore, cannot be known by 
their form, they must be determined solely by the spirit 
which actuates them. The Christian spirit also being 
marked by peculiarities, we are reduced to the question, 
as before, Can these peculiarities be discovered in others, 
either as they manifest themselves in the outward form of 
their fruits, or by any other means ? 

The position which we shall assume is, that Christians 
have the ability of determining these peculiarities in oth- 
ers, with a degree of certainty proportionate to the re- 
sponsibility they are obliged to assume in regard to them. 
We have seen that this responsibility is very great, and 
hence, the degree of certainty they can possess is also very 
great. As the regenerate man can be certified of his own 
regenerate state according to the responsibility involved, 
and by means perfectly suited to the nature of the case, so 
he may, in a similar manner, be certified of the regenera- 
tion of others. It is not meant that this is uniformly done. 
Many Christians and Christian ministers do not become 
certified of the regeneration of others, to a degree at all 
proportionate to their responsibilities in regard to them. 
They do not cultivate the ability they have, or appropri- 
ate the means with which they are furnished for doing it. 
Because the subject is delicate^and attended with difficul- 
ties and liabilities of mistake, they are deterred ; and, ex- 
cusing themselves upon the ground that it is impossible to 
know, with infallible certainty, who are Christians, they 

26* 



306 KNOWLEDGE PECULIAR. 

determine to throw the responsibility upon the individuals 
themselves. 

It might be anticipated, that, in order to be in harmony 
with all spiritual things, the means by which the Christian 
is to ascertain the regenerate state of others would be pe- 
culiar, and not such as man's natural judgment or desires 
would dictate. We should expect, also, that according to 
the superiority and perfection of spiritual things, these 
means would be superior to any we should choose, and also 
perfectly suited to the necessities of the case. We have 
seen that this is true in regard to the Christian's evidence 
of his own regeneration, and hence we might look for it 
here. 

It is not best that the Christian should be certified of 
the regeneration of others by the exercise of a natural 
judgment, or by the use of natural means, since he is not 
thus assured of his own regeneration. If he were assured 
of the regeneration of others by a natural judgment, and 
they by a spiritual, it would produce disharmony between 
them. A person would be most unhappily affected, to be 
told, upon his reception into a visible church, that its mem- 
bers had evidence of his having been born again, diverse 
from their own. His spiritual nature could not appropri- 
ate so uncongenial and ill-suited an announcement; and it 
would not at all comfort him, or nurture his Christian 
hope. 

Nor would it be useful to Christians themselves to be 
thus certified of the regenerate state of others. Were 
they convinced of it by sight, or sense, or by the exercise 
of natural reason, it would* mar the spiritual bond of sym- 
pathy between them, and impair the proper spirit of their 
mutual efforts for each other's spiritual advancement. It is 
natural for Christians to desire that the character of the 



KNOWN BY FAITH. 307 

church of Christ should be comprehensible to the men of 
the world, and according to their judgment of what it 
ought to be, and in this way commend itself to their re- 
gard. But, so long as spiritual things are peculiar, and 
godliness is a mystery, this can never be. The followers 
of Christ will be of such a character as to convince 
the world of their superior nature, and cause them to 
stand in awe of it, while they shall be unable to compre- 
hend it. 

The purposes of the most perfect harmony, the most 
intimate love and sympathy among Christians, would seem 
to require that they should have toward each other a feel- 
ing, in respect to their being Christians, kindred to that 
which they have of themselves. They would then be 
upon a common level, and each one would be most favor- 
ably circumstanced to comfort and encourage his brethren. 
A little reflection Avill show that this is precisely the case. 
The Christian's certitude of his own regeneration is a mat- 
ter of faith and trust, and not of sight ; and so is his cer- 
titude of the regenerate state of his fellow Christians. He 
feels respecting them as they feel respecting him, in this 
particular, and as all feel respecting themselves. 

The exhibition of this point requires that we should 
recall to mind the manner in which the Christian is certi- 
fied of his own regenerate state. We have seen that the 
primary and essential source of his evidence is a spiritual 
consciousness of his new spiritual existence, corresponding 
to his natural consciousness of a natural existence, and 
engrafted upon it. This consciousness of being a new 
creature, is a consciousness of union with Christ, — it being 
legitimate that if the believer has been made one with 
Christ, he should be apprized of it through his conscious- 
ness. This is also equivalent to the witnessing of the 



308 SPIRITUAL RESPONSE. 

Spirit, of which Paul speaks. The Spirit, who makes us 
one with Christ, also creates within us a witness of the 
union. The secondary, collateral, and corroborative source 
of the believer's evidence, is that of reflection upon the 
peculiar phenomena of his inward and outward life, by 
which an inference is drawn, or judgment formed, corre- 
sponding with his consciousness, or the inward witness. 

The Christian's evidence of the regenerate state of oth- 
ers, is similar to their evidence of their own regenerate 
state. This originates where that does, and is corrobo- 
rated by the same means. The primary and essential 
source of it is an inward, spiritual consciousness of a union 
existing between us and them, and hence, of course, be- 
tween us both and Christ. The secondary, collateral, 
and corroborative source, is reflection upon the peculiar 
phenomena of their feelings and outward lives, by which 
a judgment is formed, or an inference drawn, harmonizing 
with the spiritual consciousness. 

This spiritual consciousness of a union between our- 
selves and other Christians, and hence a feeling that they, 
with us, are new creatures in Jesus Christ, must not be 
misunderstood. It is no other than that peculiar, inde- 
scribable sympathy which one Christian has with another, 
inducing in the heart of each the irresistible conviction 
that the other is truly born of God. It is a feeling which 
every true Christian is constantly experiencing, as he comes 
in contact with those who, like himself, have been born of 
the Spirit. We speak now not of a judgment which one 
Christian forms respecting another, nor an inference derived 
from one's appearance and actions that he is a Christian, 
but of an undefined, indescribable, and irresistible sympa- 
thy, — a felt oneness of heart and soul, — with those who 
have been born again, whose spiritual significance deserves 



ITS IMPORTANCE. 309 

regard. Though it is peculiar, yet no Christian is in dan- 
ger of mistaking what the feeling is. It is one and the 
same, as possessed by the ignorant and the learned, by the 
old and the young, by all who are truly the redeemed of 
the Lord. It is spontaneous, independent of all reflection 
and reasoning, like the believer's consciousness of his own 
spiritual existence. And yet, like that, it is susceptible of 
being invigorated by exercise, and enfeebled from the want 
of it; and hence, in those who are most conversant with 
the Spirit's operations in the hearts of others, it has most 
positiveness and strength. 

The existence of such a spiritual instinct, or intuition, 
cannot be ignored. Nor do we speak of the opinion we 
form by comparing the feelings of others with our own, 
but of something within that, constituting its life-princi- 
ple, and holding to it the same relation that the inward 
spiritual consciousness of the Christian holds to the judg- 
ment he forms that he is a child of God. It is a witness 
which the Spirit induces within us, not only that we are 
one with Christ, but that we are one with the brethren, 
and they are one with us. The fact that it manifestly ex- 
ists to so great an extent, and that in multitudes of cases 
its intimations are reliable, indicates that it is not a rare 
endowment, but a common gift of God, connected with the 
new creation, more or less developed according to cultiva- 
tion and other circumstances. 

If, moreover, the existence of this spiritual instinct can- 
not be ignored, it must be esteemed. If it is a fruit of the 
Spirit, it is given for an important end, and deserves to be 
cultivated and developed. 

But we are not left to conjecture, nor merely to the 
teachings of existing phenomena. That such a spiritual 
apprehension of the regenerate state of others exists, is to 



310 SPIRITUAL UNITY IN THE CHURCH. 

be drawn from the instructions of the Bible. Our Saviour 
teaches that his disciples are as truly one with each other, 
as they are with him, and he with God. " That they all 
may be one; as thou, Father, art in me and I in thee, that 
they also may be one in us ; that they may be one even as 
we are one : I in them and thou in me, that they may be 
made perfect in one." If we believe in the unity of the 
three persons in the Godhead, we must also in that of the 
many persons in the body of Christ. Since, therefore, 
Christ's disciples are conscious of being one with him, why 
not also of being one with each other, and so perceive 
each other's union with Jesus Christ? The phenomena 
which exist accord with this supposition. That peculiar 
bond of sympathy, which Paul calls the " unity of the 
Spirit," among the members of the body of Christ, can be 
accounted for in no other way. 

The church of Christ is not merely a social body, com- 
posed of distinct individuals, held together by rules and 
covenants. These are not the basis of the tie that binds 
in one the people of God. This lies beneath and within 
them all. They are the outward expression of this inward 
love. The "unity of the Spirit" indicates a deeper and 
more vital bond than that of union or association. It de- 
notes a oneness. The followers of Christ, in his visible 
church, are not simply agreed to dwell together, but are 
one in heart and soul : the separate individuals are merged 
together, constituting not a harmonious union, but an ab- 
solute unity, like the chemical union of several bodies in 
distinction from the mechanical mixture, where they are 
not simply mingled together, but are merged into one new 
body, distinct and indissoluble. 

It may be objected that this doctrine conflicts with 
another which has been laid down, derived from the 



311 



Scripture. It has been stated that the Bible represents 
the new man as an engraftment of the old, the spiritual 
faculties of the one being set in the corresponding facul- 
ties of the other ; while here, it will be said, is a faculty 
in the new man having no correspondence in the old — a 
spiritual graft not set in a natural stock. This objection, 
however, is only apparent. Mankind have the natural 
faculty of recognizing each other as possessing spirits kin- 
dred to their own. The Creator has placed in our hearts 
a responsive feeling, which tells us that others are moral 
and intelligent beings like ourselves. It is not an exercise 
of judgment, but an instinct of nature. In some instances 
this is particularly manifest. An utter stranger creates a 
response which tells us that he has a heart and soul pre- 
eminently like our own. 

But this natural faculty in man — this loving response 
of heart to heart — is imperfect, lying among the univer- 
sal ruins of the fall. In the apostasy, the bands of love 
were not only broken between man and God, but also 
between man and man. But for the fall, perfect unity 
would always have existed, not only between God and his 
creatures, in whom they would have lived, and moved, 
and had their being, in the happiest sense, but also among 
his creatures themselves. Having all been made in the 
image of God, and living and moving in him, they must 
have been of one heart and one soul, preserving the 
original " unity of the race " in its best and highest sense. 

Now, this unity is broken. It is broken between man 
and man, as well as between man and his Maker. Hardly 
enough of the original, loving response remains to indi- 
cate what man was designed to be, and always would have 
been, but for sin. This noble faculty is scarcely recog- 
nized amid the universal ruin. Now and then we see it, 



312 CHRISTIAN RESPONSE. 

struggling to reinstate itself, which it is able to do only in 
an imperfect manner, and for a most uncertain period. 
That responsive love, often discovered even between man 
and his nearest kindred, while it continues, is exceedingly 
imperfect, and is liable at any moment to suffer a sad and 
final rupture. The strongest love and mutual attraction 
are often suddenly changed to the bitterest hate and 
mutual repulsion. 

Upon this natural, fallen faculty is engrafted the spir- 
itual stock. The original unity of the race, which was lost 
in Adam, was restored in Christ. " That they all may be 
made perfect in one. As thou, Father, art in me, and I in 
thee, that they also may be one in us." That loving re- 
sponse which one Christian feels toward another, is the 
restoration of the feeling which God ordained should 
always exist between man and man. 

Its dictates constitute the primary and essential source 
of the Christian's evidence of the regenerate state of 
others, as their consciousness of being one with Christ 
constitutes the primary source of the evidence of their 
own regeneration. It has been shown that no reasoning 
or inferential process, however conclusive, without this 
living consciousness, would be adequate to the Christian's 
wants; and also that this inward witness is adequate to 
sustain him, despite the contrary conclusions to which he 
might otherwise be brought. So, also, is no inferential or 
reasoning process able to satisfy the Christian of the re- 
generate state of others, without the existence of this 
inward sympathy. They may live such lives, and perform 
such outward acts, as would be becoming the Christian 
character; but if this sympathy is wanting, they produce 
no spiritual satisfaction that they are born of God. And, 
moreover, if such a feeling does exist, there may be much 



ITS CONDITIONS AND ORIGIN. 313 

wanting in the outward life that is desirable; but it shall 
not destroy the conviction that they are, notwithstanding, 
the redeemed of the Lord. This inward feeling is not 
easily overcome. We say of such persons that we cannot 
help feeling they are Christians, though imperfect. 

The conditions in which this response is awakened, are 
such as are rendered necessary by the twofold character 
of man, which is both spiritual and corporeal. The first 
condition is, that both parties should be in a truly regen- 
erate state, and that one of comparative healthiness. The 
second is, the personal presence of the parties. The com- 
munion of the spirits of men with each other, is not inde- 
pendent of this physical condition, as is the communion 
of man's spirit with the Spirit of God. Another condition 
is, the opening of the natural channels of communication 
between the hearts of men in conversation upon spiritual 
things, to a greater or less extent. 

This is a matter familiar to every Christian who has any 
considerable acquaintance with religious things. How 
often does the briefest interview with a young believer 
produce an irresistible conviction that he is born of God ! 
If the Christian is asked for the grounds of this convic- 
tion, he is embarrassed, as are many when asked for the 
reason of their hope in Christ. He believes there are 
reasons, but he has not thought to define them. Yet the 
conviction is not, on that account, at all impaired, — show- 
ing that it does not arise from the exercise of the judg- 
ment or reason, but is spontaneous. Nor is this conviction 
grounded upon others' belief that they are Christians. It 
often exists in regard to those who have no hope them- 
selves, and often does not exist when they cherish hope. 

All this indicates that the true Christian has a capa- 
bility, to a greater or less extent, of perceiving the spir- 

27 



314 OBJECTIONS 

itual state of others — that there is a reflection in his own 
heart of the image of Christ in the hearts of others. This 
feeling is as well-defined and confident as the responsi- 
bilities he is obliged to assume in regard to others require, 
and yet is not of such a nature as to preclude a felt neces- 
sity of praying and laboring for them that their faith fail 
not. He feels, with respect to them, as with respect to 
himself. 

It may be said that we have this responsive feeling 
toward those w T ho prove not to be Christians, and hence 
it deceives, and is not reliable. To this we answer, that it 
is not the genuine response, but a counterfeit of it, that 
deceives. The false Christian never awakens the true re- 
sponse. That is a fruit of the Spirit, uniting two hearts 
in one, and cannot exist where the union has not taken 
place. The mere belief that another is a Christian, excites 
a pleasure and an outgoing of interest toward him, which 
may be mistaken for spiritual sympathy; but the intima- 
tions of the genuine response are reliable, like the Chris- 
tian's spiritual consciousness of his own regeneration, 
while both may have their counterfeits. When it is said 
that this response is excited by those whose lives prove 
them not to be Christians, it must be borne in mind that 
the lives of regenerate persons may be very imperfect ; and 
the question will be, whether the testimony of their feel- 
ings or their lives shall prevail, since we may err either 
in deciding that we have this witness, or in deciding that 
others cannot be Christians from the imperfections of their 
lives. 

It will be objected, that we lose this witness for others, 
when their lives become such as to excite distrust. This 
is not strange. This feeling does not exist toward un- 
doubted Christians at all times alike, and sometimes not 



CONSIDERED. 315 

at all. They may fall into an unspiritual frame, which 
shall fail to excite it. If the real feeling ever existed, it is 
evidence that they are born again. 

The fact that this responsive feeling has its counterfeits, 
which are liable to deceive, does not invalidate this source 
of evidence. All evidences have their counterfeits. The 
false Christian has a feeling which he regards as a witness 
of the Spirit. But this should not cause us to distrust the 
true witness. It only renders it important to discriminate. 
*If we could always be certain that this response is genu- 
ine, it would be infallible evidence, which is not claimed. 

It also renders it important that this kind of evidence 
should be cultivated. Exercise and cultivation give it 
definiteness and positiveness, and diminish the liability 
of mistake, as with the consciousness of one's own regen- 
eration. 

It is said that this is a mere feeling, and feelings cannot 
be trusted. Xor are our judgments to be trusted. They 
are as thoroughly perverted as our feelings. Faith is more 
an exercise of feeling than of judgment; but shall it not 
be trusted ? The intimations of our feelings are as reliable 
as our judgments, if we can only determine that they are 
genuine. 

It may be said, also, that much depends on the spiritual 
state of the Christian, in regard to his gaining this evi- 
dence of others. So it does in regard to his gaining evi- 
dence of himself. He must be in a somewhat healthy 
state to gain evidence of either. Unless he is so, he has 
no right to judge, especially of others. The question may 
arise, Do Christians who are in a healthy state have this 
responsive feeling toward all others, provided the condi- 
tions for awakening it duly exist? As a general rule, it 
must be so. But there are many obstructions to the exer- 



316 RESPONSIVE CONSCIOUSNESS. 

cise of all spiritual feelings ; and this will be modified ac- 
cording to existing circumstances. Personal prejudice 
may suppress or prevent, and the natural judgment or 
some selfish motive may interrupt it. Or, the person 
respecting whom the feeling is exercised may be in an 
unhealthy state, and exhibit mental phenomena which 
may confuse it. 

The rule will be, that if the parties are favorably con- 
ditioned, and no causes arise to prevent, the response will 
exist on the part of every Christian toward every other., 
The injuries to which it is exposed are only such as are 
incident to every Christian grace. 

But it is not easy to determine whether the necessary 
conditions are fulfilled. We may not recognize our pre- 
judices, or other mental states. How, then, shall we know 
whether we are in possession of this responsive conscious- 
ness which is of so important service ? This is a feature 
of the regenerate character to be known by its peculiar- 
ities, which are similar to the believer's consciousness of 
his own regeneration, modified only by the fact that the 
feeling pertains to another and not to himself. 

One of the peculiarities of this responsive consciousness 
is its indescribableness. We have the same difficulty in 
describing our conviction of the regenerate state of others, 
that we do of our own. Our consciousness of being one 
with Christ's disciples is similar to that of being one 
with him. A description of it always fails. 

Another peculiarity is its spontaneity. We are con- 
scious that it does not arise from our desire that others 
may be Christians, or from our efforts for them, or from 
our desire to feel that they are such. These causes may 
combine to produce a counterfeit of this spiritual convic- 
tion, but not the genuine. This arises of itself, and sus- 



ITS PECULIARITIES. 317 

tains itself in every variety of circumstance, favorable 
and unfavorable. 

Another peculiarity is its convincing and satisfying 
nature. The response awakened by the falsely regen- 
erate state is more a feeling of hope than of conviction. 
The Christian tries to feel satisfied. His judgment may 
be that the person is a Christian ; and, though he does not 
feel precisely as he would like, yet he is inclined to be 
charitable and hope for the best. But, where the genuine 
feeling exists, the Christian has a peculiar satisfaction and 
an irresistible conviction. He has no occasion to be char- 
itable. The false response has the form, but not the power 
of the true. The conviction is an ordinary one, destitute 
of unction. There is no repugnance toward the individ- 
ual, but simply an absence of that peculiar satisfaction 
which is sometimes enjoyed. An interest is felt, but not 
that loving sympathy which unites pious hearts. The 
Christian has a disposition to excuse this deficiency in his 
feelings. He hopes that at another time it would be de- 
veloped more fully; or that, as the individual advances, 
his feelings will become more satisfactory. He thinks, 
perhaps, that it arises from the person's ignorance, or his 
previous habits or associations, or from his not knowing 
how to express his feelings. But the genuine conviction 
needs no apologies. The satisfaction is complete, the con- 
viction strong. It is not necessary to call in circumstances 
to their aid. This is the character of the response, though 
it may be, in this particular, both embarrassed and coun- 
terfeited. 

Finally, this responsive consciousness partakes of that 
modesty of expression which is peculiar to one's conscious- 
ness of his own regeneration. Our conviction of the re- 
generate state of others does not express itself in naked 

27* 



318 SPIRITUAL JUDGMENT. 

and unqualified terms, as we speak of any matter of fact. 
If the Christian is asked whether another is a Christian, 
he answers that he thinks he is ; or, he thinks he gives evi- 
dence of being such ; or, he trusts he is so. He speaks thus 
modestly not because he has doubt. His conviction may 
be the strongest possible, and yet his language will be the 
same. His evidence of others' regeneration is similar to 
his evidence of his own ; and his expression denotes that 
he apprehends it not as a matter of fact, but as a myste- 
rious life in the soul, of which it is becoming to speak only 
in modest and reverential terms. 

The responsive witness of which we have spoken, is only 
the primary source of our evidence of the regenerate state 
of others. The secondary, collateral, and corroborative 
source, and that which, practically, is perhaps the most 
available, is reflection upon the phenomena of their feel- 
ings and lives, by which a judgment is formed in harmony 
with the inward witness. These two sources are necessary 
to each other. The exercise of reflection and judgment 
constitutes the body of the evidence, which is vitalized by 
the spiritual sense. The latter directs the former, while 
the former protects and invigorates the latter. Exami- 
nation of the phenomena, through the natural channels of 
communication, awakens the inward witness, while the 
witness discovers the proper temper and spirit of the phe- 
nomena. The natural judgment and the spiritual sense 
mingle with and penetrate each other, and thus form a 
spiritual judgment. 

The query may arise, whether the object of hearing and 
examining experiences is not simply to compare them with 
our own, and thus judge of their genuineness ; and, also, 
whether the responsive feeling is not merely the natural 
gratification of discovering a similarity between our own 



EXAMINATION OF EXPERIENCES. 319 

exercises and those of others. So far as the judgment is 
concerned, the object of examining experiences is to com- 
pare them with our standard. If the Christian has no 
other knowledge of spiritual exercises than what his own 
experience furnishes, then that will be his standard. But 
he can safely adopt this only so far as its essential spirit is 
concerned, and the order which its principal exercises nat- 
urally assume. If any Christian regards all his incidental 
exercises, in their order and apparent strength, as the 
proper standard, then it will be erroneous. Such a stand- 
ard is formed only by a comparison of our own experience 
with the word of God, and the largest possible number of 
experiences. From all these an ideal standard will be 
derived, containing only the essential exercises, in their 
necessary order. 

In reply to the query, whether what we call the respon- 
sive sense is anything more than the natural gratification 
attendant upon discovering that another has experienced 
like feelings with ourselves, we remark, that the rela- 
tion which the Bible teaches Christians sustain to each 
other, involves something more vital than this. And, 
moreover, the feeling often exists, independently of a com- 
parison of exercises, where there exists only a general 
acquaintance. The fact that it is natural to be drawn 
towards another, upon discovering in him like exercises 
w T ith our own, is not an argument against, but rather in 
favor of, the spiritual response. This is the natural stock 
which receives the spiritual graft. If it be admitted that 
we have a faculty of perceiving and appreciating each 
other's natural, why not also each other's spiritual feel- 
ings ? This faculty may be called merely sympathy, or a 
perception, or a witness. Whatever it is naturally, it is 
the same spiritually. 



320 BOUNDS OF CHRISTIAN LOVE. 

We have said, also, that, combined with this perception 
of the spiritual feelings of others, we exercise a judgment 
as to whether they constitute a genuine work of grace. 
That we have the faculty, not only of perceiving the feel- 
ings of others naturally, but also of forming opinions in 
regard to them, admits of no question. And if it be so 
naturally, why not spiritually ? The natural faculty may 
be very imperfect, having shared in the general ruin of the 
fill ; but, if such a faculty exists, it is sufficient to receive 
the spiritual graft. How far God ordained that his moral 
creatures on earth should be able to perceive, understand, 
and sympathize with the feelings of each other, we are 
not able to say. The fact that they have this ability, to 
some extent, in the fallen state, is indicative that, had 
man not fallen, it would have been nearly if not entirely 
perfect. At all events, it is certain that what in this 
respect is lost in Adam, is designed to be restored in 
Christ. 

This perception and sympathy combine to form, as has 
been intimated, those peculiar and superior bonds of love 
which exist among the members of the church of Christ on 
earth. We cannot conceive how that superior love for 
each other, to which so much importance is attached in 
the Scriptures, can exist among them, except by virtue of 
a spiritual oneness, perceived and felt. The members 
might be more happy in themselves, because united to 
Christ. But if their love toward each other is grounded 
simply upon their belief that they have been born again, 
then there would be no stronger bonds of love among 
them than among the members of any other body who 
confidently believe the same, though without any real 
ground. 

This, doubtless, constitutes also one of the sources of 



SPIRITUAL JUDGMENT IMPERFECT. 321 

the superior happiness of heaven. Its inhabitants are not 
only happy in themselves, but they most eminently love 
each other, which constitutes heaven a happy place. The 
ground of this superior love must be a superior spiritual 
perception of each other's holiness and blessedness. And 
the real church of Christ on earth has all the elemen- 
tal principles necessary for becoming like the church in 
heaven. 1 

In this spiritual perception of the regeneration of others, 
there is nothing more mystical than in the natural faculty 
men have for obtaining a knowledge of the minds and 
hearts of other men. It is a spiritual engraftment or sanc- 
tification of this, which is designed to be sanctified and 
made to serve a spiritual end, as much as any one of 
man's natural powers. Nor can we conceive of a complete 
sanctification of the natural man without it. This natural 
capability is essential to the constitution of human society, 
and its elevation into the spiritual realm is essential to the 
constitution of the Christian church and of the society of 
heaven. 

It is conceded that great imperfection will be attendant 
upon this spiritual judgment, as it is upon the natural 
judgment. The injury which this faculty has sustained by 
the fall, is but partially repaired in Christ. Yet it is capa- 
ble of being improved to an indefinite extent, and is des- 
tined to be wholly restored when man shall be completely 
recovered from the effects of sin. This is a point of great 
importance, and sadly neglected. It is taken for granted, 
that because our capability of apprehending and judging 
of the spiritual state of others is very imperfect, therefore 
it is not capable of being at all increased. This is an 
essential error, and is attended with decisive injury to 

1 1 Cor. xiii. 9, 12. 



322 SOLEMN RESPONSIBILITIES. 

Christian usefulness. All spiritual attainments, in this 
world, are imperfect, and made with difficulty. Yet this 
only argues that they should be sought with greater ear- 
nestness. One reason why all the Christian graces are so 
imperfect, is because they are so little cultivated; and this 
is especially the case with the oue of which we speak. If 
Christians have the ability to discern the spiritual state of 
other men to any extent, and so of administering proper 
encouragement and caution, it is incumbent upon them 
to improve the faculty to the utmost. 

In this respect there are devolved upon Christians, and 
especially upon Christian ministers, responsibilities most 
delicate and solemn. How can they instruct or counsel 
others in regard to the exercises of their minds, unless 
they can perceive what these exercises are ? How can 
Christian ministers fulfil their high commission as spiritual 
guides of their fellow-men, unless they seek to acquire the 
utmost possible facility and correctness in apprehending 
their spiritual condition? The merchant cultivates the 
faculty of discerning, at sight, the character and mental 
states of the men with whom he deals; and why should not 
the Christian minister do the same in the spiritual do- 
main? To point inquiring souls to Jesus Christ, is the 
most delicate and sacred work ever entrusted to mortal 
hands. No man has a right to touch it with one of his 
fingers, without availing himself of all possible qualifica- 
tions. The slightest bias given to an anxious sinner in 
the wrong direction, when nearing the crisis of his exer- 
cises, may be instrumental in sealing his lost condition. 
This bias may be given by encouraging or discouraging, 
by speaking or by silence, by urging or neglecting to 
urge. Treatment must be adjusted with the utmost spir- 
itual wisdom. He who applies Scripture doctrines, re- 



SPIRITUAL JUDGMENT IMPROVED. 



323 



proofs, counsels, threatenings, and promises indiscrimi- 
nately to inquiring minds, without seeking to know the 
precise need in which they stand, is as recreant to his 
trust as a physician who should prescribe to patients the 
most powerful remedies, without seeking to know the state 
of their diseases. 

Similar responsibilities rest upon committees and mem- 
bers of churches in regard to candidates, and upon teach- 
ers and parents in regard to their pupils and children. 
And no one has a right to neglect to qualify himself to 
discharge the responsibilities which God has put upon 
him. 

How, then, is this faculty of spiritual judgment to be 
improved ? Man's natural faculty of perceiving the men- 
tal states of others is improved by cultivation, and the 
spiritual must be improved by similar means. The Chris- 
tian's consciousness of his union with Christ becomes strong 
by exercise ; and so does his consciousness of his oneness 
with the brethren. Both are at the first ardent, but be- 
come steady and reliable by use. 

Sometimes it is said that the ability of Christians to 
judge of others depends upon their natural perception of 
character, and their acquaintance with mankind at large, 
— the manners and habits of men in thinking and acting 
in all the various relations of life. The natural faculty for 
discerning the characters of men, improved by acquain- 
tance with mankind,, subserves acquaintance with them 
spiritually. Upon this natural faculty the spiritual is en- 
grafted. But the natural, however much it may have 
been improved, will of itself never qualify the Christian 
for forming a spiritual judgment. This constitutes alto- 
gether another realm of knowledge. To obtain facility in 
spiritual discernment, the Christian should be acquainted 



324 MENTAL QUALIFICATIONS. 

with the working of the human mind in every variety 
of natural circumstances. He should be able to discern 
its hidden springs and secret motives. But not this alone. 
Acquaintance with the habits of mankind, and skill in dis- 
covering their motives, in one sphere of secular enterprise, 
do not necessarily secure it in another. A skilful gen- 
eral would not necessarily be a skilful merchant. So it 
is, more emphatically, in spiritual things. Because a 
Christian man has skill in detecting the motives of men 
in trade, it does not follow that he would be skilful also 
in detecting their motives in religion. The mind here is 
brought into new relations, and under new bearings ; and 
its tactics will be unlike these in every other sphere. 
Christians must be acquainted with the workings of the 
minds of men when under the influence of the Spirit. But 
since the Spirit operates upon men in every variety of con- 
dition, a knowledge of mental phenomena in these various 
conditions will facilitate the spiritual end by preventing 
too much or too little influence from being ascribed to 
mere circumstances, habits, education, or association. 

The requisite mental qualifications for exercising a spir- 
itual judgment respecting others, are, first, the natural 
endowment of ordinary intellectual and moral perception ; 
and secondly, personal piety, or spirituality. The natural 
endowments are requisite as the receptacles of the spir- 
itual, but without the spiritual they are nothing. 

And not only is spirituality necessary, but also a culti- 
vated spiritual perception. The former is necessary to the 
latter, but the latter is not necessarily the fruit of the for- 
mer. A person may be very pious, and yet not be a good 
judge of the piety of others ; as a person may be very 
moral, and have little facility in discovering the motives 
of men. 



DIVERSITIES OF GIFTS. 325 

Some will say that but few can attain facility in discov- 
ering the spiritual state of others. It must be expected 
that there will be every conceivable variety of attainment 
here, as in every other department of knowledge. No two 
persons possess, either naturally or spiritually, the same 
capabilities. God endows some for one service, and others 
for another. " There are diversities of gifts." While God 
endows some for giving impulse to this work, he endows 
others for discriminating between the true and the false ; 
and so of effecting its greater purity. But he does this ac- 
cording to the constitutional laws of the mind. Though 
spiritual attainments in this direction, as well as in others, 
are made with greater facility by some, yet they are not 
made by any without diligent use of means, and earnest 
cultivation of the faculties God has given. Nor has he 
withheld from any the means requisite for making some 
attainment in this, as in every other necessary direction ; 
and when the means have been faithfully improved on the 
part of all, every degree of facility and correctness will 
exist, except perfection. Every one will be prepared for 
the responsibilities God has laid upon him. Some will 
possess great facility and correctness of judgment, some 
less, and some the least possible. And hence, after all has 
been done that can be done, the churches of Christ will be 
composed in part of unregenerate materials, yet to a far 
less extent than at present; while multitudes of souls will 
be saved from an eternal disappointment at the judgment- 
day, and the purposes of God, by human instrumentality, 
be duly accomplished. 

28 



CHAPTER II. 

SUMMARY. 

There are certain principles involved in the foregoing, 
which we shall enunciate here, as important guides to 
forming a judgment in regard to the regenerate state of 
other persons. 

1. It must be remembered that all depends upon the 
temper of the heart, as to whether a man has been born 
again. " With the heart man believeth unto righteousness." 
Intellectual views are nothing, except as they indicate the 
state of the heart. The views may be right, while the 
heart is wrong. The heart may be right, while many of 
the views are wrong. The views in regard to many doc- 
trines, and the way of salvation, may be indistinct, while 
the temper of the heart is true. A child may not have dis- 
tinctly defined it in his mind that Christ is the grand agent 
in his salvation, and yet be truly born again. He may be 
thoroughly convinced that there is a way in which he can 
be forgiven and justified, if he repents, without clearly 
understanding that Christ is the way. His heart may be 
broken on account of sin, and he receive forgiveness through 
Christ, without recognizing the medium. Or there may be 
an understanding that salvation must be through Christ, 
and yet no change of the heart. 

This is a point of the utmost importance. It is too 
often supposed that clear intellectual views involve a 
change of heart, and that a change of heart involves clear- 
ness of intellectual views. Just here is most liable to exist 



THE CHRISTIAN TEMPER. 327 

either a false charity or a want of charity. The ultimate 
aim must be to ascertain the exact frame of the feelings. 
If these are right, the views will ere long harmonize. 

In no particular is greater error committed than in this. 
Head-conversion is taken for heart-conversion. Many 
Christians and Christian ministers are thorough in doc- 
trinal teaching, but fail in determining the compliance of 
others with their instructions. They do not discriminate 
between intellectual views and the temper of the feelings. 
More false conversions, probably, are received by the 
churches through this error than any other. 

The prevailing temper of heart to be sought for as evi- 
dence of regeneration, are mingled feelings of self-distrust, 
unworthiness, timidity, humility, fear of self-deception ; fear 
lest the work of grace is not thorough, lest Christ is not 
loved as he should be ; feeling that one's faith is weak ; 
that prayer is not enjoyed as it should be; that the life is 
not what it ought to be ; — all mingled with a desire for 
greater attainments in these respects. These are to be 
sought, not as being the best and most healthy states of 
mind, but as feelings indicating a regenerate state least 
liable to be mistaken. These mingled feelings produce a 
general frame which is quite easy to be recognized, and 
which exists, to a greater or less extent, in every regen- 
erate person, but is more especially prominent in young 
Christians. Great happiness, confidence, strong hope, and 
professed love for Christ, though equally desirable states, 
are more liable to have their counterfeits than the frame 
of which we speak. 

2. Reliance cannot be placed upon the individual's honest 
view and account of his own feelings. It must not be sup- 
posed that a person necessarily feels as he thinks he does. 
If it were so, self-deception would be impossible. A man's 



328 

views of himself must be taken, not as a criterion of his 
true condition, but only as symptoms. If he is still unen- 
lightened by the Holy Spirit, he does not understand his 
true condition. It is no more appropriate to take the 
sinner's word that he has repented of sin and is forgiven, 
that he loves Christ and is really happy, or that he is not 
so, than it is for a physician to take his patient's word that 
he is better or worse. The principle that guides the phy- 
sician is, that the patient is diseased, and while so he is 
not a competent judge of himself. He obtains the patient's 
opinion only to aid in forming his own. Oftentimes he 
takes the patient's opinion that he is better, as a symptom 
that he is worse, and his opinion that he is worse, as a 
symptom that he is better. He treats his opinions and 
feelings about himself as he does the state of the pulse, 
of the skin, or the expression of the eye. 

In this manner must the Christian form his judgment in 
regard to the regenerate state of others. Men are naturally, 
in a spiritual sense, patients, suffering under the effects 
of sin, which disqualify them to be judges of their own 
condition. When the patient is restored to perfect health, 
he knows it. Like the. woman healed of the bloody issue, 
he feels the glow of health in all his frame. He does not 
need a physician to tell him he is well. But while he is 
sick his opinion is of little worth. So it is in spiritual 
things. When the sin-sick soul is brought into a state of 
spiritual health, he feels in himself that he is well. He 
does not need to be told it. But while he is sick his 
opinion is of little value. His moral perception, his reason 
and judgment, are so impaired that they cannot be trusted. 
He who is appointed to guide the sin-sick soul to Christ, 
must examine his symptoms in connection with his opinion 
of himself, and form an independent judgment. 



OTHER PRINCIPLES. 329 

3. In forming a judgment in regard to the regenerate 
state of others, it must be borne in mind that man natu- 
rally possesses capabilities of wonderful religious develop- 
ment, and that he is surrounded on every hand by influ- 
ences whose direct tendency is to develop his religious 
susceptibilities, and that, too, in the form of a gracious 
work. The fact, therefore, that a man is awakened re- 
ligiously, to a very great extent, and in the proper form, 
must not be taken as evidence that he is born again. 
The question must be whether he has been awakened 
by the Holy Spirit, or by other causes, which have no 
power to change the heart. 

4. Again : it must be borne in mind, that if a counter- 
feit of a work of grace exist, it will be likely to have a 
close resemblance to a work that is genuine. A counter- 
feit is an imitation of the genuine, calculated to deceive. 
It must not be expected that every one who is born again 
will have hope, and that every one who has hope is born 
again. Our evidence of others is not necessarily coinci- 
dent with their evidence of themselves. It is too common 
to regard others as being Christians only as they regard 
themselves so ; whereas, young Christians often give the 
best evidence to others, when they have none themselves. 

5. Another point is, that all persons are either regen- 
erate or unregenerate, whatever they profess ; or, in other 
words, if they profess to be Christians, all their exercises 
may be explained upon the supposition that they have 
experienced a true or a false conversion. Their characters 
are unique. Every feature of one's exercises ought to be 
so well understood that it can be classed with those of the 
renewed or the unrenewed heart, before a final judgment 
in regard to them is formed. Sometimes it is said that 
farther instruction will make the person's case more clear. 

28* 



330 PRINCIPLES. 

But, if all depends upon the temper of the heart, instruc- 
tion will not improve the condition, since it does not change 
the heart. Sometimes it is hoped that the individual will 
become clearer as he advances. But no advancement can 
produce this effect, if one has not been born again. 

6. Care must be taken that the judgment is not biased 
by circumstances, — by the age, or intelligence, or upright 
character, or naturally honest or dishonest appearance of 
the person. Both too much and too little allowance is 
liable to be made for these things. No inference can be 
drawn from mere circumstances, as to whether one is truly 
converted. Nor is there in these any guarantee against 
self-deception. The mature, sound-minded, moral, and re- 
ligiously educated, are as much exposed to it as the young, 
the ignorant, and the wicked. 

7. No reliance can be placed upon the fluency, or want 
of fluency, of an individual in the relation of his experi- 
ence. If a person has been truly born again, it does not 
necessarily follow that he will be able to express himself 
freely in regard to it ; and because he speaks freely, it does 
not necessarily follow that he is born again. Fluency, Or 
want of fluency, will depend upon the time or place, age, 
or disposition, or education of the person, but not upon 
the question whether he is a new creature. 

8. A natural judgment must not take the place of the 
spiritual. Due deference must be paid to the spiritual 
sense. The inward sympathy must pervade the exercise 
of the judgment and reason. The tendency is strong to 
judge of persons as being Christians in a natural way, 
according as they appear so to the world, to the neglect of 
the fact that the regenerate character is peculiar and inex- 
plicable to natural men. Caution must be exercised, also, 
against an abuse of the spiritual sense. The impulses of 



SUGGESTIONS. 331 

Christians must not be relied upon without careful exer- 
cise of the judgment. Both the neglect and the abuse of 
the spiritual sense are equally fatal errors. Because it is 
abused by some, it should not be neglected by others; nor 
because it is neglected by some, should it be abused by 
others. Spiritual phenomena must be apprehended, and 
then reflected upon in a natural manner, according to the 
laws of the Spirit's operation. 

9. In the crisis of a gracious work, a brief space must 
be sought for, in which the person does not recognize the 
change he is undergoing. Such a space must occur in the 
exercises, whether it can be discovered or not. The turn- 
ing-point in conversion must not be assigned to a period 
in which the individual has a full sense of what he is 
experiencing. 

10. Finally: it is of the utmost importance, in judging 
of an experience, to remember that God's Spirit is the 
sovereign agent of conversion, but that his sovereignty is 
unobservable, in consequence of its perfect harmony with 
man's free moral agency. He acts in perfect accordance 
with the laws of mind and the use of means. Suitable 
means are to be employed with the same diligence, as if the 
Spirit were not connected with the work ; and the same 
dependence upon the Spirit is to be recognized, as if means 
were not needed. 

We shall next present some suggestions as to the prac- 
tical application of these principles. 

First, we remark, that a perfectly spontaneous expression 
of the person's feelings must be sought. No outward cir- 
cumstances must be allowed to influence. If the expres- 
sion is drawn forth by interrogations, they must not be of 



332 TEST-QUESTIONS OX 

the nature of leading questions, but such, if possible, as the 
person can answer only as his feelings dictate. 

If the expression is spontaneous, it must be taken as in- 
dicating the true state of the heart, whether favorable or 
otherwise. If the expression is modified upon the dis- 
covery that it is unfavorable, it denotes a hypocritical state 
of heart. 

Again : such questions should be employed as will lead 
to the expression of. the individual's feelings, and not his 
views. The views are to be ascertained only as indexes 
of the feelings. But these must not be exclusively relied 
upon, since they may or may not indicate them. 

Again: to form a just judgment of a Christian experi- 
ence, especially if it is of long standing, discrimination 
must be exercised as to whether the person is. relating 
his experience as he conceived it to be at the time it 
occurred, or whether he is relating his present views of 
it. An individual's view of his exercises at the time they 
occurred, constitutes a part of his experience, which is 
important to be ascertained. His present views are only 
remote signs of what his original exercises were. Nor 
must they be taken as an actual representation of those. 
This would be equivalent simply to taking one's word 
whether he has been converted. The false Christian's 
view of his original exercises are too favorable, while 
those of many true Christians are too unfavorable. 

It must be remembered, finally, that the object of re- 
lating an experience is not to describe the experience 
itself, but only to present the incidental exercises which 
denote it. The experience itself is indescribable. 

For the convenience of those who have occasion to 
examine the experiences of others, the following sum- 



CONVICTION OF SIN. 333 

mary of test-questions is submitted, as growing out of the 
previous discussion. 

Conviction of sin. — This is the first feature in the 
natural order of Christian experience to be ascertained. 
Genuine conviction is likely to find expression in a volun- 
tary aceount of one's exercises. If it is entirely wanting, 
the symptom is unfavorable. If the relation generally 
is suppressed, and this feature only equally with the rest, 
it is not unfavorable. If conversion took place in early 
childhood, convictions are not likely to be represented 
as very deep and strong. The statement that the person 
felt he was a great sinner, is not conclusive evidence that 
he was truly convicted. It must be ascertained why he 
felt so, — whether he thought he was very wicked, or 
only meant that he had very proper convictions. Were 
the convictions of a general nature, or confined, to par- 
ticular sins? If there was great distress, was it on ac- 
count of some affliction or disappointment, or source of 
alarm, or on account of the person's view of his corrupt 
and guilty nature ? Was the distress of a growing char- 
acter, feeble in the beginning, and increasing until it sud- 
denly passed away ? Was there not only a view of sin, 
but also deep grief on account of it? Or was there grief, 
or a burden or distress, for which no cause could be as- 
certained, unless it were an indistinct sense of sin, as in 
case of a child ? 

Removal of convictions. — Did this take place when the 
person was seeking it and expecting it, or to his surprise ? 
Did he rejoice at once that his burden was removed ; or 
was he alarmed lest he had lost his convictions, and gone 
back ? Or was he in a state of indifference or quiet, and 
then distress, lest that quiet was hardness of heart? Was 
this state soon followed by enjoyment of prayer, views of 



334 REPENTANCE, FORGIVENESS. 

Christ, love and happiness ? Did the person feel more 
and more encouraged, while under conviction, that he 
should soon be relieved ? Did he feel determined to per- 
severe, and seek more and more earnestly, believing he 
should soon find? Or did he have an increasing feeling 
of discouragement, believing he was growing worse and 
worse, that his prospect of ever becoming a Christian 
was diminishing, — his discouragement being greatest just 
before relief? Does the person still have a sense of sin ? 
Does he feel more or less sinful than before he thought 
he became a Christian, or before he had any convictions? 
Has he ever had just such a sense of sin since, as when 
under conviction ? Though he may have had clearer and 
deeper views of sin, yet has he ever had that peculiar dis- 
tress which he then experienced ? 

Repentance. — Does the person feel that he has repented 
of all his sins? Does he speak as though he had delib- 
erately resolved to perform the work of repentance, and 
had done it accordingly ? Or does he speak of the fact 
of having repented, with not much distinctness and posi- 
tiveness ; as if, while he hoped he had had repentance, he 
would not dare to say that he had repented of all his sins, 
but had need of a much deeper exercise of repentance ? 

Sense of forgiveness. — How does the individual con- 
ceive of forgiveness ? Does he say, in definite and posi- 
tive terms, that he believes his sins have been all forgiven, 
as though he had received an announcement or a revelation 
of it through some passage of Scripture, or some sensible 
sign? Or does he speak of it as a matter of faith and 
trust? Did the individual suddenly and confidently con- 
ceive that his sins were forgiven, from some phenomena in 
his mental history ? Or did his hope of forgiveness arise 
in the form of a feeble consciousness, for which he could 



LOVE, HAPPINESS. 335 



assign no definite cause? Was he conscious that his sins 
were forgiven, at the time of forgiveness ? Or did his sense 
of it arise in a gradual and imperceptible manner, so that 
he could not tell when he first began to cherish it ? Does 
he feel that his sins have been all forgiven, or does he 
speak of it in a modest, qualified, and reserved manner? 
Did his sense of forgiveness and peace with God occur 
when he was expecting it, and praying expressly for it ; 
and does he think he understands the causes which pro- 
duced it? Did he think he perceived beforehand what 
acts of his, the giving up of what points, or what resolu- 
tions made, would produce it? Or was he brought to 
Christ at last, in a way that he knew not, after all his 
own conceptions of the manner in which he was to come 
utterly failed, and he found himself helpless, lost, and 
perishing ? 

Love for Christ. — Does the person freely and confi- 
dently declare that he loves Christ very much, as if he 
thought his love somewhat adequate to the demands of 
the case? Or does he express himself modestly and doubt- 
fully, fearing that he does not love him as he ought, and 
sometimes, that he does not love him at all? How does 
he view the goodness of God ? Does he speak of it as if 
he thought God had been specially good to him on ac- 
count of his desert ? Is his gratitude mingled with self- 
complacence, on account of being thus distinguished above 
others? Or are his sense of God's goodness and his grati- 
tude mingled with humility and a sense of great unwor- 
thiness and ill-desert ? Does he feel that it is a pleasant 
thing to be thus distinguished on account of God's favors, 
and receive them freely and with gratification ; or does he 
regard it as solemn, and receive them with fear and trem- 
bling, lest he shall not fulfil the obligations thus imposed? 



ENJOYMENT OF PRAYER. 

Happiness. — Does the individual express himself as be- 
ing perfectly and uniformly happy ? Does he declare that 
he takes great pleasure in the duties of religion at all times; 
or does he express himself hesitatingly, feeling that he does 
not have all the pleasure in religious things he ought to 
have, — that he does not probably have as much as other 
Christians ? Is he at some times very unhappy ? Does he 
occasionally have seasons of gloom and darkness, and of the 
hidings of God's countenance, which cause him to mourn 
and grieve ? Did his happiness arise when he was expect- 
ing it, or when he was laboring or praying for it ? Or did 
it arise spontaneously, after his efforts to obtain it proved 
in vain ? Was he happy because he believed he had found 
the Saviour; or was it a happiness for which he could not 
assign the cause ? Did he begin to be happy before he 
thought he had become a Christian ; or was it subsequent 
to that belief, and the result of it ? 

If the individual has seasons of darkness and gloom, does 
he speak as if it were easy to rid himself of them, that 
they are removed at once by prayer ? Or does he find it 
difficult to recover his happiness and peace with God ? 
Does he say that he always knows how to obtain relief in 
his hour of darkness and gloom; or when in these states, 
does every effort seem to fail him, and cause him to fear lest 
he shall never again realize the happiness he once enjoyed ? 
And when at last his happiness is restored, is it by the 
means which he believed would restore it, and at the time 
he was expecting it ; or was it restored spontaneously and 
imperceptibly, while he was absorbed in other exercises ? 

Enjoyment of prayer. — Does the individual profess to 
enjoy prayer equally well at all times? Or does he at 
some times enjoy it much better than at others ? When 
asked if he enjoys praying, does he answer with a naked, 



337 



unqualified affirmation; or does he reply that he does enjoy 
it at times very much; or, he does not always enjoy it, or 
he does not enjoy it so much as he would like to ? Does 
he profess that it always does him good to pray, and that 
God always hears his prayers ; or does he confess that at 
times he finds it a difficult task to pray — feels that it does 
him no good, and that God does not hear him ? 

Faith. — Does the person feel that he has very strong 
faith, or that his faith is weak compared with what it should 
be ? Does he speak of it confidently and freely, or in a 
modest, distrustful, and humble manner? Did his faith 
originate sensibly or imperceptibly? Did he obtain it by a 
direct effort made to produce it, and was he sensible that 
he was obtaining it ; or was his attention absorbed in the 
process of coming into a state of faith, so that he had but 
little to say of it ? 

Hope. — In what manner does the individual express his 
hope that he is a Christian ? Does he do it in unqualified, 
positive, and confident terms; or in partially suppressed and 
modest language ? Does he speak of his conversion in a 
business-like manner, or is it a matter of faith and trust? 
Does he never doubt that he is a Christian ; or does he at 
times greatly fear lest, after all, he shall come short ? In 
what manner did his hope originate ? Did he obtain it 
by seeking for it, or when looking for it ; or did it spring 
up spontaneously? Did he believe he had become a Chris- 
tian immediately when his convictions passed away, and he 
found peace ; or did he come to that belief subsequently, 
and by degrees ? Did he immediately announce his con- 
version to other Christians, or was it previously discovered? 
Does he desire to make his hope appear to be a good one; 
or does he evince a tendency to distrust its genuineness, and 
a readiness to abandon it if it shall appear to be unsound ? 

29 



338 OUTWARD LIFE. 

Enough has been said in other connections to indicate to 
what extent the outward life may determine whether one 
is in a regenerate state. The judgment is ordinarily, of ne- 
cessity, formed before any considerable portion of the life 
is witnessed. And facts teach that observation of a portion 
of it does not warrant any certain conclusion respecting the 
remainder. 



CHAPTER III. 

TREATMENT OF INQUIRERS AND YOUNG CONVERTS. 

In the previous parts of this volume we have discussed 
the treatment appropriate to the classes of persons therein 
considered. A corresponding procedure in this part will 
embrace a discussion of the general principles pertaining to 
the treatment of inquirers and young converts. 

The first duty, in the treatment of a religious inquirer, is 
to ascertain his exact condition, before any specific appli- 
ances are made. The religious teacher should put himself 
in the attitude of the physician when called to visit a pa- 
tient. His first endeavor will be to ascertain whether the 
person is really under spiritual influence; and, if so, what is 
the precise aspect of his present feelings. It will then be 
important to ascertain whether he has previously been the 
subject of religious exercises. Some knowledge of the 
past history of a religious inquirer is frequently essential 
to a proper understanding of his present state. In case of 
persons who have come to years of maturity, it will often 
disclose examples of unrecognized or of unrecognizable 
regeneration, the treatment of which has before been de- 
scribed. Nor must it be supposed that an inquirer, any 
more than a patient, necessarily understands his past his- 
tory, or his present state. These must be determined by 
the symptoms he exhibits, in addition to his representation 
of himself. 

The immediate end uniformly to be sought, in the treat- 



340 CONVICTION MAINLY SOUGHT. 

ment of an inquirer is, a realization by him of his lost con- 
dition as a sinner. This is the condition in which the soul 
passes from death unto life, and toward it all treatment 
must tend. All the other features of a gracious work, such 
as submission, repentance, faith, love, and acceptance of 
Christ, under the influences of the Holy Spirit, arise spon- 
taneously w T hen the sinner is brought sufficiently low before 
God. The production of these graces is not promoted by 
a direct endeavor to exercise them, or by urging others to 
do so, but by seeking to induce the state out of which 
they spring. 

To urge the sinner to submit to God, before he becomes 
sensible that he is a rebel against him, must, in the nature 
of the case, be ineffectual. He never can submit till he 
apprehends his rebellion, and he never will, till he realizes, 
to some extent, the danger to which it exposes him. To 
exercise repentance is impossible, till the sinner has a sense 
of sin. No man can love God till he becomes convinced 
of the justice of God in his condemnation. Nor can he 
exercise faith in Christ, or accept of him as his Saviour, 
until he realizes his lost and hopeless condition without 
him. 

The question will arise whether the sinner, when brought 
to a sense of his condition, will not need to be urged to 
submit to God, to repent of sin, to exercise faith, and ac- 
cept of Christ. To this we answer, that when he is brought 
to the requisite degree of self-abasement on account of sin, 
every instinct of his nature under the control of the Holy 
Spirit will impel him to these things. Let it not be 
said that this gives to the work too much of a human as- 
pect. Conviction of sin, and all the features of a work of 
grace which arise as a consequence of this, are the product 
of the Spirit, but yet occur in a manner as strictly natural 



MEANS FOR SECURING IT. 341 

as if the Spirit were not connected with the work. The 
parent, in addition to punishing a rebellious child, does not 
plead with, and urge him to submit to his authority, to 
love him, and accept forgiveness. When he is made to 
realize the consequences of disobedience sufficiently to 
cause his stubborn heart to break, he will only need to 
know what the terms of reconciliation are, in order to 
comply with them. Urgency will be as needless now as it 
was useless before. So it is with the sinner. Means must 
be employed to bring him to a sense of his guilt; and when 
this is sufficiently accomplished, it will be indicated by his 
actual submission, repentance, and compliance with the 
terms of pardon. Instances may occur in which an inquirer 
will seem to be brought under such distress as not to war- 
rant the use of means to increase still farther his sense of 
sin ; but, even then, it will be unsafe to urge him to put his 
trust at once in Christ just as he is. The fact that he does 
not do it spontaneously, indicates that some farther change 
in his condition is required, — a change which none but the 
Holy Spirit, it may be, is able to discover. The actual 
yielding of the sinner, is the only sure indication that his 
convictions have attained to sufficient maturity. In many 
instances this will occur much earlier than would be antici- 
pated by a watchful observer, while in others it will be 
strangely deferred. 

The main question, therefore, in the treatment of inquir- 
ers is, What means are to be employed to induce conviction 
of sin ? In answer to this, only some general suggestions 
can be made, since specific treatment for any given case 
cannot be determined beforehand. Arguments to show 
the sinner his sinfulness, may be drawn from the require- 
ments of the law, or the higher platform of the gospel. 
He may be shown how he has abused the goodness of God, 

29* 



342 FEELING RATHER THAN INSTRUCTION. 

or how he has neglected the love of Christ, either or both, 
according to the effect which promises to be produced. He 
must not be allowed, however, to regard any new views of 
his obligations to God and Christ, and of the imperfect man- 
ner in which he has fulfilled them, as genuine conviction of 
sin. Indeed, such means are seldom recognized as directly 
producing conviction, whatever unobserved influence they 
may have to that effect. The most important impression 
to be produced upon the mind of the inquirer, is, a sense 
of his absolute dependence upon the Holy Spirit, who 
alone has power to convince the world of sin. No hesita- 
tion must be felt in teaching inquirers their entire helpless- 
ness, as the most efficient means of causing them to cry to 
God for mercy. They should be taught, too, that, notwith- 
standing their dependence, they will have no excuse for re- 
maining in an unregenerate condition, until, in addition to 
making the most diligent use of all the means of grace 
within their reach, they have exhausted every power they 
possess, in pleading with God to renew their hearts. 

It should be remembered that the end of all treatment 
of inquirers is not instruction, but the production of a cer- 
tain state of feeling, since regeneration is emphatically a 
change of heart. Conviction of sin, or sense of guilt, is 
not a matter of judgment or understanding, but of feeling. 
Whatever instruction is imparted, must be used as a means 
to this end. If it do not tend to produce the state of 
feeling in which the soul passes from death unto life, it 
must be withheld, since the diversion of mind which it 
produces must retard the work. This remark is particu- 
larly applicable to adults, in whom a merely intellectual 
exercise is quite likely to predominate and supplant a 
change of heart. 

Alarm, rather than encouragement, is best suited to pro- 



ALARM NOT ENCOURAGEMENT. 343 

dace the condition desired. Expressions of encourage- 
ment to the inquirer that he will soon be successful, pro- 
mote self-reliance, rather than sink him farther and farther 
in the depths of his own conscious helplessness and ruin. 
He should rather be made to feel that his case is critical 
and dangerous, and that there is no hope for him except 
through a special manifestation of God's mercy, in com- 
passion for his most earnest importunity. Any treatment 
which indicates a belief, or even a hope, that the inquirer 
is advancing, or which will allow him to cherish such 
hope, has the tendency to produce the opposite of the con- 
dition desired — to raise him up, rather than cause him to 
fall helpless and broken-hearted into the dust, and cry to 
God for help. Hence the reason why rising for prayers, 
or taking the anxious seats, or a public acknowledgment 
of one's determination to seek to become a Christian, so 
often results unfavorably. The inquirer interprets the act 
as a step of advancement, and often as the turning-point 
in his case, whereas it should serve only to expose to him 
the pride of his heart, or cause him to tremble in view of 
having committed himself to the solemn duty of seeking 
his salvation. 

Sometimes inquirers are requested to pray audibly, in 
the presence of Christians or of each other, in the inquiry- 
room. Sometimes they even pray for each other, and are 
encouraged to do so. The tendency of this is likely to be 
unfavorable. The fact of their praying in company, and 
in turn with real Christians, and perhaps for each other 
and the cause in general, is in danger of leaving upon their 
minds the impression that they have some ability to per- 
form a Christian duty, or that they have done something 
meritorious. They will be likely, like the Pharisee, to 
make capital of the act, and feel strengthened and built 



344 INQUIRERS PRATING FOR OTHERS. 

up by it, instead of being reduced to the condition of the 
publican, when he could not so much as lift up his eyes 
unto heaven, but smote upon his breast, saying, God be 
merciful to me a sinner ! A person under real anxiety for 
his own soul, will not think to pray for others ; or, if he 
does so, it will dissipate his anxiety for himself. An in- 
quirer is sometimes found in a condition in which it may be 
serviceable to request, or even to urge him, in the presence 
of a Christian, to attempt to pray audibly for himself, — the 
object being a breaking of his pride, which may be need- 
ful as the final turning-point in his feelings. In such a 
case, he will be reluctant to comply with the request. If 
he is ready and willing, it is indicative that nothing will 
be gained. 

Sometimes Christians have an ambition to see the sinner 
with whom they are laboring converted before they leave 
him, — a desire which is seldom realized in a genuine man- 
ner, especially if it is made known to the inquirer. The 
effect is to divert both parties from the vital work of the 
Holy Spirit; and thus the desire defeats itself. Some- 
times the person is asked if he does not feel relieved, 
which has the tendency to dissipate whatever feeling he 
may possess. This is in direct violation of the position 
that when the sinner passes from death unto life, he is 
unconscious of the change he is undergoing. 

A not unimportant duty, in the treatment of inquirers, 
is that of watchfulness, to prevent tares from growing up 
and choking the fruits of the Spirit. This is especially 
important when the inquirer is approaching the crisis of 
his exercises. Then Satan is most busy in attempting to 
defeat a work of grace ; and unfavorable influences, also, 
are more harmful, than when the person is less deeply 
awakened. Hence any premature tendency to cherish 



DELIBERATE INQUIRY UNHOPEFUL. 345 

hope, or to be hopeful, must be promptly checked. If the 
person conceives that he is slowly advancing, or is grad- 
ually obtaining light, or has gained a little faith and is ex- 
pecting more, while he has not yet been slain on account 
of sin, these erroneous views must be corrected. A heart 
under the influences of divine grace, is to be watched like 
a garden of flowers. The noxious weeds of error will be 
constantly springing up from its native soil, while noth- 
ing that is good and true will be produced except as it is 
implanted by the Holy Spirit. 

The earliest and most simple state of religious inquiry 
is that in which a person deliberately comes forward of his 
own accord, and states, with apparent honesty, that he 
has no special anxiety, but he thinks, as he always has 
done, that he ought to be a Christian ; and, having deter- 
mined to give his attention to the subject, he wishes to be 
directed. Concerning such a case, we remark, that it is 
not of a promising nature. A work of grace seldom origi- 
nates in this state of mind. It bears none of the marks 
of the peculiar manner in which God's Spirit begins his 
work, and hence fails to inspire confidence in a happy 
result. Such an inquiry, however, cannot be treated with 
neglect ; it must, in some way, be met. Whatever specific 
means are used, the general aim should be to show the 
person his real condition ; that he is under no special con- 
cern, and that he has no real desire to be a Christian, as is 
manifest by his coolness and deliberation ; that his attempt, 
moreover, to become reconciled to an offended God in such 
an indifferent and thoughtless manner, is proof of his blind- 
ness and hardness of heart, and an indication of the im- 
probability that God will regard his efforts with any favor. 
Congratulation of the individual upon having begun to 
seek his salvation, or the manifestation of pleasure or of 



346 SELFISH MOTIVES. 

satisfaction in view of it, would be likely to cause him to 
think he had made a good beginning, which would be 
unfavorable. Offering to assist the person, or to instruct 
him, or pray with him, in any such manner as to allow 
him to draw a similar inference, would also be unpropi- 
tious. He must be made to see that he has no sense of 
his lost condition, or of his need of a Saviour, and that the 
work he contemplates is infinitely more difficult than he 
supposes. This kind of treatment, however, must not be 
carried too far, else he will abandon the undertaking. 
Effort should be made to fasten and deepen, if possible, 
the little interest he professes to have. This will be best 
accomplished by inducing fear and trembling in view of 
the greatness of the undertaking and the danger of his 
condition, and not by producing a feeling of hopefulness. 
But, as has been said, such a beginning is not a favorable 
one, and it is difficult to suggest treatment for it which 
shall give any promise of success. Cases of this kind 
commonly result in a j^remature and spurious conversion, 
or, in a little period, vanish altogether. 

Another condition in which inquirers are often found, 
is that of desire to become Christians, awakened by some 
strongly selfish motive, such as that arising from the con- 
version of a very dear friend. It has been shown that 
such awakening does not commonly result in true conver- 
sion. Its tendency is to come to a crisis prematurely, and 
deceive the observer as to its genuineness. Such a case 
requires not to be stimulated, but to be made more thor- 
ough, and prevented from a premature development. It 
is better that the process should be checked entirely, than 
that it should come to a false issue. The selfishness of 
the individual's motives, and of his anxiety, may be ex- 
posed to him as a means of preventing his indulgence of a 



AFFLICTION. 347 

false hope ; care being taken, at the same time, not entirely 
to cheek his efforts. Such a case, however, we are not 
able, even in imagination, to trace to a happy result, under 
any kind of treatment. 

Another condition of inquiry is produced by deep and 
sore affliction. This has also been shown not to be a favor- 
able kind of awakening. Appropriate treatment will be 
similar to that suggested in case of an awakening caused 
by selfish motives. It must, if possible, be prevented from 
coming to a spurious development. It is less hazardous 
for man to put his hand to a false religious exercise, and 
check or attempt to mould it, than to attempt to guide a 
real work of the Spirit. No damage is done by arresting 
a false experience. In cases of this kind, special care must 
be taken to ascertain the precise nature of the exercises, 
to determine the cause of the distress, and to show the 
person that it arises from his affliction, and not from a sense 
of sin. We cannot follow a case of this kind to spiritual 
maturity, having never witnessed the transmutation of a 
false work to a genuine one. 

Examples of persons who seem to be suddenly "struck" 
under deep conviction, require cautious treatment. 1 The 
first and most important aim should be, to determine 
whether the apparent convictions are genuine, of which 
their strength must not be taken as proof, as is too often 
done. If the convictions appear to be merely the result 
of excitement or alarm, the endeavor should be to instruct 
the person as to their nature, and especially to arrest their 

1 Genuine cases of this kind are rare. "We do not mean instances in 
which persons are suddenly alarmed by some providential occurrence, 
from which they subsequently date their awakening; but examples in 
which persons are instantaneously shown the deep iniquity of their hearts, 
and are at once greatly distressed in view of it. 



348 A HOPEFUL CASE. 

strong tendency to a false development. If the exercises 
are genuine, and also very deep and violent, little aid from 
man is needed. There is no occasion to attempt to allay 
the person's feelings. If they are the product of the Holy 
Spirit, they will be no more violent than the case requires. 
Nor will it be necessary to attempt to bring them to a 
speedy termination. The Spirit's work will not be unduly 
protracted. Effort to relieve the person of his distress is 
dangerous. 

The commencement of a genuine and promising case of 
inquiry is frequently referable to some trifling incident; or, 
more commonly, to nothing sufficiently definite to be re- 
called, but to the combined influences by which the person 
is surrounded. Accordingly, such a case will not ordinarily 
be discovered at its beginning. When first recognized as 
an inquirer, the individual will be found to have cherished, 
for a time, some special feeling. He will not have made 
up his mind at once to seek to become a Christian, and at 
the same time have announced his determination to others. 
This is according to the human, un spiritual idea of the 
work; but it is not the divine method. The Holy Spirit 
commences his work in the deep silence of the mind. The 
person scarcely recognizes himself as having begun to seek 
his salvation. He begins, at first, to be wrought upon, but 
not to work. Under the enlightening influence of the 
Holy Spirit, a deep seriousness and alarm are produced, 
which cause him to fear lest he shall never be brought to 
know the truth. His choked utterance will indicate that 
a vital work is begun. In proportion as he expresses him- 
self freely, professing openly and frankly to be very anxi- 
ous to become a Christian, is it indicative of a superficial 
work. In a truly enlightening process, the inquirer, on 
account of his increasing sense of guilt and shame, will not 



ITS TREATMENT. 349 

freely make known his feelings until compelled to do so, 
which will be only after a period of time has elapsed. 1 

Such a case must be treated with solemnity. The work 
must be viewed as being preeminently that of the Holy 
Spirit. Man may watch its progress with a prayerful heart. 
He may endeavor to shield it from unhallowed influences ; 
but he must be careful how he attempts to mould or guide 
it. It is safer to seek to deepen than to hasten it. In 
order that the individual may feel that his case is to be 
adjusted with God alone, he should be left mainly to him- 
self, under the influence of the ordinary means of grace. 
Christians must not be so anxious to give their advice and 
aid with their prayers, as to cause him to rely upon their 
efforts. He must be taught to seek for no prescribed form 
of experience, either as defined by others or conceived by 
himself, but to plead for the Holy Spirit to perform in him 
his own peculiar work, in his mysterious way. 

Christians sometimes attempt to assist the inquirer to 
discover the hinderances which lie in his way ; or they 
urge his submission to certain requirements ; or his yield- 
ing certain points, which they conceive to be the terms on 
which he can receive salvation. This is an unsafe proced- 
ure. It is the Holy Spirit's work to enlighten the sinner, 
and bring him to the terms of salvation. Our Saviour 
could point out to the young ruler the ultimate test of his 
unwillingness to comply with the requirements of the gos- 
pel ; but for man to attempt it, is presumptuous ; and for 

1 That a work of the Holy Spirit should ordinarily commence thus, is 
according to the constitution of the human mind. All thorough and 
abiding mental changes, with rare exceptions, will be found to have had 
such a beginning. Under this general aspect of the manner in which real 
conversions most commonly commence, we hare room for that unlimited 
variety of manifestation which has been spoken of in another connection. 
See page 238. 

30 



350 CONVERT NOT CONGRATULATED. 

the sinner to yield such points as are indicated by others 
or imagined by himself, to constitute the final test in his 
case, can result in nothing better than a counterfeit of a 
gracious work. All genuine experience shows that the 
sinner never knows beforehand what point yielded will 
bring him true relief. It may not be imprudent for a 
Christian, in an indirect manner, to endeavor to discover 
what particular obstacle prevents the sinner from obtain- 
ing pardon, and treat him accordingly. It must, however, 
be done without allowing the inquirer even to suspect his 
aim. But such a procedure will, after all, be likely to fail 
entirely, or be followed by a spurious result. When the 
sinner is brought to the requisite sense of his guilt, help- 
lessness, and ruin before God, the Holy Spirit, who can 
control all minds, will order instrumentalities by which to 
bring him to yield the final point at issue, without any 
direct endeavor on the part of man. 

Nor is there occasion to congratulate the individual, 
when the cha'nge seems to have occurred. This is not 
only uncalled for, but unsuited to the tender, child-like 
state of the new-born soul. Better suppress manifesta- 
tions of joy, or even of confidence that the event has 
taken place; and, while watching with fear and trembling, 
regard the occasion as one calling for humiliation before 
the mighty hand of God. The spiritual infant is not pre- 
pared to appropriate the naked statement that he has 
passed from death unto life. The new creature must be 
allowed a little opportunity for his renewed nature to 
develop and strengthen itself, under the nurturing influ- 
ences of the Holy Spirit, instead of being forced to re- 
ceive the strong nutriment which Christians are often in 
over-zealous haste to administer. He must first learn to 
breathe the atmosphere of his new condition, and then 



NOT PUT FORWARD. 351 

receive food of the simplest kind, that he may grow 
thereby. Testimony from others, that one has just been 
born again, is uncongenial and harmful. If a person has 
been born of the Spirit, he will find sufficient evidences 
to feed upon, in the smiles of God, in nature, and in the 
incidental manifestations of satisfaction on the part of 
others, which will providentially occur. 

No more delicate, solemn, and responsible duty is ever 
committed to mortal hands, than that of guiding inquir- 
ing souls to Jesus Christ. He who would contribute to 
such a work, must himself be under the Spirit's control. 
His endeavors must be not so much the acting of his own 
will, as the appointed medium of the Spirit's efficacious 
working. 

In regard to the treatment of the persons under consid- 
eration, subsequently to conversion, and prior to a public 
profession of religion, it may be suggested that they are to 
be regarded not as religious prodigies, but as tender babes 
in Christ. It should be remembered that they are but par- 
tially sanctified, and are still susceptible of being injured 
by the unhallowed influences of flattery, or of overmuch 
congratulation. They are ill-prepared to be put forth at 
once as heroes and champions for Christ. They stand in 
need of Christian nurture and watchfulness, instead of 
being thrust forward into the front ranks of Christian ser- 
vice, as if, in their infantile existence, they had attained to 
larger growth than Christians of maturer years. They 
should be encouraged to the performance of Christian duty 
gradually, and in harmony with the position that a little 
space is needed for the attainment of experience and spir- 
itual strength. 

Effort should not be made directly to remove the doubts 
to which young converts are commonly subject. These 



352 PROFESSING RELIGION. 

should rather be allowed to have their course, as being- 
suffered of God, and probably required for the purposes 
of discipline. Young Christians should not be told that 
they ought not to doubt, but should be led to self-exami- 
nation, prayer, and humiliation. Thus removed, doubts 
result in Christian nurture and experience. 

But one question remains to be considered. Should 
young converts be urged immediately to make a public 
profession of religion, and unite with a Christian church, 
or should they be required to wait a given period in order 
to test the reality of their change? According to the 
sentiments submitted in the foregoing pages, the reality of 
conversion is not a question of time. It is to be deter- 
mined by the religious experience of the person, his tem- 
per of heart, and his apprehension of spiritual things. 
There is no occasion, therefore, to require that the duty of 
uniting with a Christian church should be deferred farther 
than to give opportunity for the person's views and feel- 
ings to become so developed as to enable him to go for- 
ward somewhat trustfully and intelligently. Christians 
who are entrusted with the responsibility of admitting 
members to the churches, must become better acquainted 
with the legitimate phenomena of an initial experience, 
and seek for greater facility in detecting the peculiarities 
of a regenerate state; and according to their judgment 
thus formed, they must act. 



THE END. 



21 •' ■■■•• ' ' • ' 




GOULD & LINCOLN, 

PUBLISHERS AND BOOKSELLERS, 

59 WASHINGTON STREET, BOSTON. 



CHARLES D. GOULD. 



JOSHUA LINCOLN. 



GST" G. & L. would call attention to their extensive list of publications, embracing valuablo 
works in Theology, Science. Litebatuee and Art, Text Books foe Schools a:td 
Colleges and Miscellaneous, etc., in large variety, the productions of some of the ablest 
writers, and most scientific men of the age, among wliieh will be found those of Chambers, 
Hugh Miller, Agassiz, Gould, Guyot, Marcou, Bayne, Rogers, Dr. Harris, Dr. Way land, Dr. 
Williams, Dr. Ripley, Dr. Kitto, Dr. Krunimacher, Dr. Tweedie, Dr. Choules, Dr. Sprague, 
Neweomb, Banvard", " Walter Aimwell," Bungener, Miall, Archdeacon Hare, and others of 
like standing and popularity ; and to this list they are constantly adding. Among their late, 
publications are the following, viz. :— 



Knowledge iS Power. The Productive 
forces of Modern Societv, and the Results 
of Labor, Capital, and Skill. By Knight. 
Illustrated. Am. Edi. Revised", with addi- 
tions. By D. A. Wells. 12mo. Cloth, 
♦1.25. 

Emphatically a bock for the people, contain- 
ing an immense amount of important infor- 
mation, which everybody ought to possess. 

Annual of Scientific BiscoYery i n Sci- 
ence and Art, exhibiting the most important 
Discoveries and Improvements in Mechan- 
ics, Useful Arts, Natural Philosophy, Chem- 
istry, Astronomy, Meteorology, Zoology, 
Botany, Mineralogy, Geology, Geography, 
Antiquities, &c. Edited bv D. A. Well's, 
A. M. With a Portrait of Prof. Wymau. 
12mo- Cloth, $1.25. 

Volumes OF THE same Work for 1850, 1851, 
1852, 1853, 1854, 1855, 1S50. With Portraits. 
tl.25 per volume. 

Chambers' Cyclopaedia of English 

Literature. The choicest productions of 
English Authors, from the earliest to the 
present time. Connected by a Biographical 
Ifistorv. 2 octavo vols, of 700 pages each. 
300 elegant Illustrations. Cloth, $5. 

Open where you will, you will find matter 
for profit and delight. The selections are 
gems. — ".1 tchole English Library fused into 
one Cheap Look .' " 

Chambers' Miscellany, with illustra- 
tions. Ten vols. Cloth, $7.50. 

Chambers' Home Book. A choice Se- 
lection of Interesting and Instructive Read- 
ing, for the Old and Young. 6 vols. lGmo. 
Cloth, $3. 

Cyclopaedia of Anecdote?, a choice 

Selection of Anecdotes of the various forms 
of Literature and the Arts, and of the most 
celebrated Literary Characters and Artists 
By Kazlitt Aevixe, A. M. With Illustra- 
tions. 7j5 pages, octavo. Cloth, $3. 

The choicest collection of anecdotes ever 
published. It contains 3040 anecdotes, 350 fine 
illustrations, and such is the wonderful vari- 
ety, that it will be found an almost inexhaust- 
ible fund of interest for every class of readers. 

Works by Hush Miller: 

Testimony of the Rocks. 

Footprints of the Creator. 

Old Red. Sand tone. 

My First Impressions of England 

and its People. 
My Schools and Schoolmates. 



Life of James Montgomery. Abridged 

from the recent London seven vol. ed. By 
Mrs. H. C. Knight, author of " Lady Hun- 
tington and her Friends." Illustrated. l2mo. 
Cloth, $1.25. 

ESSaj'S J in Biography and Criticism. By 
Peter Bayne, author of the " Christian. 
Life." L2mo. Cloth, $1.25. 

Text Books: 

Wayland's Moral Science and Political 
Economy. The same, abridged. 

Blake's Philosophy and Astronomy. 

Bailey's Young Ladies' Class-Book. 

Dillaway's Soman Antiquities. 

Pale-/s Theology. 

Agassiz' and Gould's Zoology. 

Loom is' Geology. 

Haven's Mental Philosophy. 

Guyot's Earth and Man, and Jfural Maps. 

Barton's Grammar, and Exercises in Com- 
position. 

ThesanriTS of English Words and 
Phrases. So classified as to facilitate the 
expression of ideas, and to assist in literary 
composition. By Peter Mark Roget. 
Revised and Edited, with a List of Foreign 
Words defined in English, by Barxas 
Sears, D. D., Pres. of Brown Univ. 12mo. 
Cloth, $1.50. 
Facilitates a writer in seizing upon just the 

right word for his purpose. 

Visits to European Celebrities. By 

W. B. Sprague, D. D. 12mo. CI., $1.00. 

A series of graphic and life-like Personal 
Sketches of the most Distinguished Men and 
Women of Europe. 

CmiSe Of the Kortll Star. The Ex- 
cursion made to England, Russia, Denmark, 
France, Spain, Italy, Malta, Turkey, Ma- 
deira, etc. By Rev. J. O. Choules, D. D. 
Illustrations, etc. I2mo. Cloth, gilt, $1.50. 

The Natural History of the human 

Species : Its Typical Forms and Primeval 
Distribution. By Chas. Hamilton Smith. 
With an Introduction containing an abstract 
of the views of writers of repute. By Sam- 
uel Kneelaxt), Jr., M. D. With Illustra- 
tions. 12mo. Cloth, $1.25. 

The Camel : His Organization, Habits and 
Uses, considered with reference to his intro- 
duction into the United States. By Georqe 
P. Marsh, late U. S. Minister at Constanti- 
nople. 12mo. Cloth, G3 ctsl 
This book treats of a subject of great inter- 
est, especially at the present time. It furnishes 
the only complete and reliable account of th« 
Camel in the language. 

(9) 



VALUABLE "W O JEl IK S 



Diary and Correspondence of the 

late Amos Lawrence. Edited by his 
son, Wm. K. Lawrence, M. D. Octavo, 
cloth, $1.25 ; also, royal Lino, ed., el., $1.00. 

Kitto's Popular Cyclopsedia of bib- 
lical literature. 500 illustrations. One 

vol., octavo. 812 pages. Cloth, $o. 
Intended for ministers, theological students, 

Eare.nts, Sabbath-school teachers, and the great 
ody of the religious public. 

Analytical Concordance of the Holy 

Scriptures ; or, The Bible presented 
under Classified Heads or Topics. By JOHN 
Ladie, D. D. Octavo, 636 pp. $3. 

Dr. Williams' Works. 

Lectures on the Lord's Prayer — Re- 
ligious Progress— Miscellanies. 
C@~ Dr. Williams is a profound scholar and 

a brilliant writer. — Aew York Evangelist. 

Modern Atheism. Considered under its 
forms of Pantheism, Materialism, Secular- 
ism, Development and Natural Laws. By 
James Buchanan, D. D., LL. D. Lmo. 
Cloth, $1.25. 

The Hallig : or the Shcepfold in the 
"Waters. A Tale of Humble Life on the 
Coast of Schleswig. From the German, by 
Mrs. George P. Marsh. 12mo. CI., $1. 

The Suffering Saviour. By Dr. krum- 

Maciier. 12mo. Cloth, $1.2."). 
Heaven. By James Wm.Kimbalx. 12mo. 

Christian's Daily Treasury. Religious 

Exercise for evcrv Dav in the Year. By 
Rev. E. Temple. ' Lino. Cloth, $1. 

Wayland's Sermons, Delivered in the 

Chapel of Brown Univ. Lino. CI., $1.00. 

Entertaining and Instructive Works 

for the Young. Elegantly illustrated. 
lGmo. Cloth, gilt backs. 

The American Statesman. Life and Char- 
acter of Daniel Webster. — Young Americans 
Abroad; or Vacation in Europe. — The 
Mand Home ; or the Young Casfc-a ways. — 
Pleasant Pages for Young People. — The 
Grading Star. -~ The Poor Loy and Mer- 
chant Prince. 

The Aimwell Stories. Resembling 
;"'l quite equal to the "Hollo Stories." — 
Christian Register. By Walter Aimwell. 
V.'car; or the Boy who had his own way.— 
( iiuton. ; or Boy-Life in the Country. — Ella; 
( i- Turning over a New Leaf. — whistler; 
. • The Manly Boy. — Marcus; or the Boy 
V :ner. 

Works by Rev. Harvey Newcomb. 
J .'mo to be a Lady.— How to be aMan,— 
Anecdotes/or Boys. — Am cdotesfor Girls. 

Banvard's Series of American His- 
tories. Plymouth and the Pilgrims.— 
Romance of American History.— Novelties oj 
the Ni to World,and Tragic Scenes in the His- 
tory of Maryland and the old French War. 



God Revealed in Nature and in 

Christ. By Rev. James B. Walker. 
Author of" The Philosophy of the Plan of 
Salvation." hmo. Cioth, $1. 

Philosophy of the Plan of Salvation. 

New enlarged edition. 12mo. Cloth, 75 c. 

Christian Life: social and individual. 

By Peter Bayne. Lino. Cloth, $1.5. 
All agree in pronouncing it one of the most 
admirable works of the age. 

YallVell Christ ; or the Memorial Name. 
By Alex. MacWhorter. With an IntrcK 
ductory Letter, by Nath'l W. Taylor, D. 
D., in Yale Theol. Sem. l&no. Cloth, 00 c. 

The Signet Ring, AND 1TS heavenly 

Motto. Erom the German. lCmo. CI., 31 c. 

The Marriage Ring ; or How to Make- 
Home Happy. ISmo. Cloth, gilt, 75 c. 

Mothers of the Wise and Good. By 

Jabez Burns, D. D. lGmo, Cloth, 75 c. 
G3"* A sketch of the mothers of many of tl e 
most eminent men of the world. 

jIv Mother*, or Recollections of Maternal 

Influence. 12mo. Cloth, 75c. 

The Excellent Woman, with an intro- 
duction, bv Rev. W. B. Sprague, D. D. 
Splendid .Illustrations. 12nio. Cloth, $1. 

The Progress of Baptist Principles 

in the Last Hundred Years. By T. F. 
Curtis, Prof, of Theology in the Lewisburg 
University. Lino. Cloth, $1.25. 

i)r. Harris 5 Works. 

The G-rer.t Teccher. — The G-rsr.t 
Commission. — liio Pic-Adr.ni^e 
Earth. — Hi n Primeval. — Patri- 
t.rcfc.:.". — Pootliumous Works, 4 

volumes. 

The Setter Land : OR the believer's 

Journey and Future Home. By Rev. A. 
C Thompson. l_mo. Cloth, S5c. 

ditto's History of Palestine, from the 

Patriarchal Age to the Present Time. With 
200 Illustrations. Lmo. Cloth, $1.^5. 
An admirable work for the Family, the Sab- 
bath and week-day School Library. 

The Priest and the Huguenot: or. 

Persecution in the Age of Louis XV. 
From the French of L. F. Binge.nee. 
Two vols., Lmo. Cloth, $±£5. 
This is not only a work of thrilling interest, 
hut is a masterly Protestant production. 

The Psalmist. A Collection of Hymns for 
the Use of Baptist Churches. l,y Baron 
Stow and S. F. Smith. With a Supple- 
ment, containing an Additional Si lection 
of Hymns, by Richard Fuller, D. D., 
and J. B. Jeter, D. D. Published in vari- 
ous si,;cs, and styles ol binding. 
This is unquestionably the best collection 

of Hymns in the English language. 



CCF" Tn addition to works published by themselves, they keep an extensive assortment of 
Works in all departments of trade, which they supply at publishers' prices. gxj~ They par- 
ticularly invite the attention of Booksellers, Travelling Agents, Teachers, School Uoinmit- 
t.-e.-i, I,i'bra:i :ns, (k ::-, men, and professional men generally £to whom a liberal discount is 
taniformlv mad* ), to t heir extensive stock. CO" To persons wishing copies ot Text-books, ibr 
txaminn.tion, tin v will be forwardcd.'per mail or otherwise, on the reception of one hah the 
price of the woi k desired. L J~ Orders from any part of the country attended to with Ruth' 
ulness and dispatch. (10) 



WORKS FOR BIBLE STUDENTS. 

KITTO' S POPULAR CYCLOPEDIA OF BIBLICAL LITERA- 
TURE. Condensed from the larger work. By the Author, John Kitto, D. D. As- 
sisted by James Taylor, D. D., of Glasgow. With over five hundred Illustrations. One 
volume, octavo, 812 pp. Cloth, $3.00 •, sheep, $3.50 ; cloth, gilt, $4.00 ; half calf, $4.00. 

A Dictionary of the Bible. Serving, also, as a Commentary, embodying the products of 
the best and most recent researches in biblical literature in which the scholars of Europe and 
America have been engaged. The work, the result of immense labor and research, and enriched 
by the contributions of writers of distinguished eminence in the various departments of sacred liter- 
ature, has been, by universal consent, pronounced the best work of its class extant, and the one best 
suited to the advanced knowledge of the present day in all the studies connected with theological 
science. It is not only intended for ministers and theological students, but it is also particularly 
adapted to parents, Sabbath-school teachers, and the great body of the religious public. 

THE HISTORY OP PALESTINE, from the Patriarchal Age to the Present 
Time ; with Chapters on the Geography and Natural History of the Country, the Cus- 
toms and Institutions of the Hebrews. By John Kitto, D. D. With upwards of two 
hundred Illustrations. 12mo, cloth, $1.25. 

BSf- A work admirably adapted to the Family, the Sabbath, and the week-day School Library. 

ANALYTICAL CONCORDANCE TO THE HOLY SCRIP- 
TURES ; or, the Bible presented under Distinct and Classified Heads or Topics. By 
John Eadie, D. D., LL D., Author of " Biblical Cyclopaedia," "Ecclesiastical Cyclopae- 
dia," " Dictionary of the Bible," etc. One volume, octavo, 840 pp. Cloth, $3.00 ; sheep, 
$3.50 ; cloth, gilt, $4.00 •, half Turkey morocco, $4.00. 

The object of this Concordance is to present the Scriptup.es entire, under certain classified 
and exhaustive heads. It differs from an ordinary Concordance, in that its arrangement depends 
not on words, but on subjects, and the verses are printed in full. Its plan does not bring it at 
all into competition with such limited works as those of Gaston and Warden ; for they select doc~ 
trinal topics pricipally, and do not profess to comprehend as this the entire Bible. The work 
also contains a Synoptical Table of Contents of the whole work, presenting in brief a system of 
biblical antiquities and theology, with a very copious and accurate index. 

The value of this work to ministers and Sabbath-school teachers can hardly be over-estimated ; 
and it needs only to be examined, to secure the approval and patronage of every Bible student. 

CRUDEN'S CONDENSED CONCORDANCE. A Complete Concord- 
ance to the Holy Scriptures. By Alexander Crcden. Revised and Re-edited by the 
Rev. David King, LL. D. Octavo, cloth backs, $1.25 ; sheep, $1.50. 

The condensation of the qi-otations of Scripture, arranged under the most obvious heads, while 
it diminishes the bulk of the work, greatly facilitates the finding of any required passage. 

" We have in this edition of Cruden the best made better. That is, the present is better adapted 
to the purposes of a Concordance, by the erasure of superfluous references, the omission of unne- 
cessary explanations, and the contraction of quotations, &c. It is better as a manual, and is better 
adapted by its price to the means of many who need and ought to possess such a work, than the 
former large and expensive edition." — Puritan Recorder. 

A COMMENTARY ON THE ORIGINAL TEXT OF THE ACTS 
OF THE APOSTLES. By Horatio B. Hackett, D. D., Prof, of Biblical Liter- 
ature and Interpretation, in the Newton Theol. Inst. 03" A new, revised, and enlarged 
edition. Royal octavo, cloth, $2.25. 

G3"- This most important and very popular work has been thoroughly revised ; large portions 
•ntirely re-written, with the addition of more than one hundred paoes of new matter; the result of 
thft author's continued, laborious investigations and travels, since the publication of the first edition. 

(22) 



GOULD AND LINCOLN, 

59 WASHINGTON STKEET, BOSTON, 

"Would call particular attention to the following valuable works described 
in their Catalogue of Publications, viz. : 

Hugh Miller's Works. 

Bayae'a Works. Walker's Works. Miall's Works. Bungener's Work. 

Annual of Scientific Discovery. Knight's Knowledge is Power. 

Krummaeher's Suffering Saviour, 

Banvard's American Histories. The Aimwell Stories. 

Neweomb's Works. Tweedie's Works. Chambers's Works. Harris' Works. 

Kitto's Cyclopaedia of Biblical Literature. 

Mrs. Knight's Life of Montgomery. Kitto's History of Palestine*. 

Whewell's Work. Wayland's Works. Agassiz's Works. 




ISS 




Williams' Works. Guyot's Works. 

Thompson's Better Land. Kimball's Heaven. Valuable Works on Missions. 

Haven's Mental Philosophy. Buchanan's Modern Atheism. 

Cruden's Condensed Concordance. Eadie's Analytical Concordance. 

The Psalmist : a Collection of Hymns. 

Valuable School Books. Works for Sabbath Schools. 

Memoir of Amos Lawrence. 

Poetical Works of Milton, Cowper, Scott. Elegant Miniature Volumes. 

Arvine's Cyclopaedia of Anecdotes. 

Ripley's Notes on G-ospels, Acts, and Romans. 

Sprague's European Celebrities. Marsh's Camel and the Hallig. 

Roget's Thesaurus of English Words. 

Hackett's Notes on Acts. M'Whortcr's Yahveh Christ. 

heboid and Stannius's Comparative Anatomy. Marcou's Geological Map, \J. S. 

Religious and Miscellaneous Works. 

Works in the various Departments of Literature, Science and Art. 



H 152 82 







» ^ v 













: 




"*» t « 



* 



♦♦~* 




»• • • *^ ^ 



Deacidified using the Bookkeeper proce* 
Neutralizing agent: Magnesium Oxide 
Treatment Date: August 2005 



*°^K \ 



*••■•. %/' PreservationTechnologig ' 

•is^ir- *V C A WORLD LEADER IN PAPER PRESERVATION v 

o*ii^^^lL^.- *£> ^ 1 1 1 Thomson Park Drive 



K 4 111 Thomson Park Drive 

^ Cranberry Township. PA i606t L 

AO < 724 > 

fr "* v^r -X. 'M 



% 








*>* X 




LIBRARY OF CONGRESS 




014 651 295 1 



